Aṅguttara Nikāya (AN)

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Numbered collection (of suttas)

Eleven Nipāta's (books), thousands of suttas.

AN 1 Ekakanipāta
The Book of the Ones

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	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Rūpādi-vagga: Sights, etc.: AN 1.1-

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1. Rūpādi-vagga

1. Sights, etc.

AN 1.1 (nothing occupies man’s mind like sight of a woman)

1	1
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthirūpaṃ.	“monks, I do not see a single sight that occupies a man’s mind like the sight of a woman.
Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti.	The sight of a woman occupies a man’s mind.”

AN 1.2 (...sound of a woman)

2	2
“Nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthisaddo.	“monks, I do not see a single sound that occupies a man’s mind like the sound of a woman.
Itthisaddo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti.	The sound of a woman occupies a man’s mind.”

AN 1.3 (...scent of a woman)

3	3
“Nāhaṃ, bhikkhave, aññaṃ ekagandhampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthigandho.	“monks, I do not see a single smell that occupies a man’s mind like the smell of a woman.
Itthigandho, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti.	The smell of a woman occupies a man’s mind.”

AN 1.4 (...taste of a woman)

4	4
“Nāhaṃ, bhikkhave, aññaṃ ekarasampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthiraso.	“monks, I do not see a single taste that occupies a man’s mind like the taste of a woman.
Itthiraso, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti.	The taste of a woman occupies a man’s mind.”

AN 1.5 (...touch of a woman)

5	5
“Nāhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthiphoṭṭhabbo.	“monks, I do not see a single touch that occupies a man’s mind like the touch of a woman.
Itthiphoṭṭhabbo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti.	The touch of a woman occupies a man’s mind.”

AN 1.6 (...sight of a man)

6	6
“Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisarūpaṃ.	“monks, I do not see a single sight that occupies a woman’s mind like the sight of a man.
Purisarūpaṃ, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti.	The sight of a man occupies a woman’s mind.”

AN 1.7 (...sound of a man)

7	7
“Nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisasaddo.	“monks, I do not see a single sound that occupies a woman’s mind like the sound of a man.
Purisasaddo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti.	The sound of a man occupies the mind of a woman.”

AN 1.8 (...scent of a man)

8	8
“Nāhaṃ, bhikkhave, aññaṃ ekagandhampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisagandho.	“monks, I do not see a single smell that occupies a woman’s mind like the smell of a man.
Purisagandho, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti.	The smell of a man occupies the mind of a woman.”

AN 1.9 (...taste of a man)

9	9
“Nāhaṃ, bhikkhave, aññaṃ ekarasampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisaraso.	“monks, I do not see a single taste that occupies a woman’s mind like the taste of a man.
Purisaraso, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti.	The taste of a man occupies the mind of a woman.”

AN 1.10 (...touch of a man)

10	10
“Nāhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisaphoṭṭhabbo.	“monks, I do not see a single touch that occupies a woman’s mind like the touch of a man.
Purisaphoṭṭhabbo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti.	The touch of a man occupies a woman’s mind.”
Aṅguttara Nikāya 1	Numbered Discourses 1

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§ – Nīvaraṇa-p-pahāna-vagga: Giving Up the Hindrances: AN 1.11-

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2. Nīvaraṇa-p-pahāna-vagga

2. Giving Up the Hindrances

AN 1.11 (subha-nimitta sign of beauty → kāma‍)

“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā	“monks, I do not see a single [bad] Dharma that gives rise to sensual desire, or,
kāmacchando bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave,	when it has arisen, makes it increase and grow like
subhanimittaṃ.	the sign of beauty.
Subhanimittaṃ, bhikkhave, ayoniso manasi karoto	When the mind does not trace the source of the sign of beauty,
anuppanno ceva kāmacchando uppajjati uppanno ca	sensual desire arises,
kāmacchando bhiyyobhāvāya vepullāya saṃvattatī”ti.	and once arisen it increases and grows.”

AN 1.12

12	12
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppanno vā byāpādo uppajjati uppanno vā byāpādo bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, paṭighanimittaṃ.	“monks, I do not see a single [bad] Dharma that gives rise to ill will, or, when it has arisen, makes it increase and grow like the sign of irritation.
Paṭighanimittaṃ, bhikkhave, ayoniso manasi karoto anuppanno ceva byāpādo uppajjati uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattatī”ti.	When the mind does not trace the source of the sign of irritation, ill will arises, and once arisen it increases and grows.”

AN 1.13

13	13
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannaṃ vā thinamiddhaṃ uppajjati uppannaṃ vā thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, arati tandī vijambhitā bhattasammado cetaso ca līnattaṃ.	“monks, I do not see a single [bad] Dharma that gives rise to dullness and drowsiness, or, when they have arisen, makes them increase and grow like discontent, sloth, yawning, sleepiness after eating, and mental sluggishness.
Līnacittassa, bhikkhave, anuppannañceva thinamiddhaṃ uppajjati uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattatī”ti.	When you have a sluggish mind, dullness and drowsiness arise, and once arisen they increase and grow.”

AN 1.14

14	14
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannaṃ vā uddhaccakukkuccaṃ uppajjati uppannaṃ vā uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, cetaso avūpasamo.	“monks, I do not see a single [bad] Dharma that gives rise to restlessness and remorse, or, when they have arisen, makes them increase and grow like an unsettled mind.
Avūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṃ uppajjati uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattatī”ti.	When you have no peace of mind, restlessness and remorse arise, and once arisen they increase and grow.”

AN 1.15

15	15
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, ayonisomanasikāro.	“monks, I do not see a single [bad] Dharma that gives rise to doubt, or, when it has arisen, makes it increase and grow like the mind that doesn’t trace the source [of things].
Ayoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattatī”ti.	When the mind does not trace the source [of things], doubt arises, and once arisen it increases and grows.”

AN 1.16

16	16
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṃ, bhikkhave, asubhanimittaṃ.	“monks, I do not see a single Dharma that prevents sensual desire from arising, or, when it has arisen, abandons it like the sign of ugliness.
Asubhanimittaṃ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī”ti.	When the mind traces the source of the sign of ugliness, sensual desire does not arise, or, if it’s already arisen, it’s given up.”

AN 1.17

17	17
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppanno vā byāpādo nuppajjati uppanno vā byāpādo pahīyati yathayidaṃ, bhikkhave, mettā cetovimutti.	“monks, I do not see a single Dharma that prevents ill will from arising, or, when it has arisen, abandons it like the heart’s release byfriendly-kindness.
Mettaṃ, bhikkhave, cetovimuttiṃ yoniso manasi karoto anuppanno ceva byāpādo nuppajjati uppanno ca byāpādo pahīyatī”ti.	When the mind traces the source of the heart’s release by friendly-kindness, ill will does not arise, or, if it’s already arisen, it’s given up.”

AN 1.18

18	18
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannaṃ vā thinamiddhaṃ nuppajjati uppannaṃ vā thinamiddhaṃ pahīyati yathayidaṃ, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.	“monks, I do not see a single Dharma that prevents dullness and drowsiness from arising, or, when they have arisen, by which they are given up like the elements of initiative, persistence, and vigor.
Āraddhavīriyassa, bhikkhave, anuppannañceva thinamiddhaṃ nuppajjati uppannañca thinamiddhaṃ pahīyatī”ti.	When you’re energetic, dullness and drowsiness do not arise, or, if they’ve already arisen, they’re given up.”

AN 1.19

19	19
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannaṃ vā uddhaccakukkuccaṃ nuppajjati uppannaṃ vā uddhaccakukkuccaṃ pahīyati yathayidaṃ, bhikkhave, cetaso vūpasamo.	“monks, I do not see a single Dharma that prevents restlessness and remorse from arising, or, when they have arisen, by which they are given up like peace of mind.
Vūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṃ nuppajjati uppannañca uddhaccakukkuccaṃ pahīyatī”ti.	When your mind is peaceful, restlessness and remorse do not arise, or, if they’ve already arisen, they’re given up.”

AN 1.20

20	20
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṃ, bhikkhave, yonisomanasikāro.	“monks, I do not see a single Dharma that prevents doubt from arising, or, when it has arisen, gives it up like the mind that traces the source [of things].
Yoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī”ti.	When the mind traces the source [of things], doubt does not arise, or, if it’s already arisen, it’s given up.”
Aṅguttara Nikāya 1	Numbered Discourses 1

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§ – A-kammaniya-vagga: not-useful: AN 1.21-

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3. A-kammaniya-vagga

3. Useless

AN 1.21

21	21
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ akammaniyaṃ hoti yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it’s not developed like this, is as useless as the mind.
Cittaṃ, bhikkhave, abhāvitaṃ akammaniyaṃ hotī”ti.	An undeveloped mind is useless.”

AN 1.22

22	22
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ kammaniyaṃ hoti yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is developed like this, is as workable as the mind.
Cittaṃ, bhikkhave, bhāvitaṃ kammaniyaṃ hotī”ti.	A developed mind is workable.”

AN 1.23

23	23
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it’s not developed like this, is so very harmful as the mind.
Cittaṃ, bhikkhave, abhāvitaṃ mahato anatthāya saṃvattatī”ti.	An undeveloped mind is very harmful.”

AN 1.24

24	24
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is developed like this, is so very beneficial as the mind.
Cittaṃ, bhikkhave, bhāvitaṃ mahato atthāya saṃvattatī”ti.	A developed mind is very beneficial.”

AN 1.25

25	25
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ apātubhūtaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it’s not developed, with such untapped potential, is so very harmful as the mind.
Cittaṃ, bhikkhave, abhāvitaṃ apātubhūtaṃ mahato anatthāya saṃvattatī”ti.	An undeveloped mind, with untapped potential, is very harmful.”

AN 1.26

26	26
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ pātubhūtaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is developed, with its potential realized, is so very beneficial as the mind.
Cittaṃ, bhikkhave, bhāvitaṃ pātubhūtaṃ mahato atthāya saṃvattatī”ti.	A developed mind, with its potential realized, is very beneficial.”

AN 1.27

27	27
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ abahulīkataṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it’s not developed and cultivated, is so very harmful as the mind.
Cittaṃ, bhikkhave, abhāvitaṃ abahulīkataṃ mahato anatthāya saṃvattatī”ti.	An undeveloped and uncultivated mind is very harmful.”

AN 1.28

28	28
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is developed and cultivated, is so very beneficial as the mind.
Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattatī”ti.	A developed and cultivated mind is very beneficial.”

AN 1.29

29	29
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ abahulīkataṃ dukkhādhivahaṃ hoti yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it’s not developed and cultivated, brings such suffering as the mind.
Cittaṃ, bhikkhave, abhāvitaṃ abahulīkataṃ dukkhādhivahaṃ hotī”ti.	An undeveloped and uncultivated mind brings suffering.”

AN 1.30

30	30
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ sukhādhivahaṃ hoti yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is developed and cultivated, brings such happiness as the mind.
Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ sukhādhivahaṃ hotī”ti.	A developed and cultivated mind brings happiness.”
Aṅguttara Nikāya 1	Numbered Discourses 1

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§ – A-danta-vagga: Un-tamed: AN 1.31-

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4. A-danta-vagga

4. Wild

AN 1.31

31	31
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ adantaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it’s not tamed, is so very harmful as the mind.
Cittaṃ, bhikkhave, adantaṃ mahato anatthāya saṃvattatī”ti.	A wild mind is very harmful.”

AN 1.32

32	32
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ dantaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is tamed, is so very beneficial as the mind.
Cittaṃ, bhikkhave, dantaṃ mahato atthāya saṃvattatī”ti.	A tamed mind is very beneficial.”

AN 1.33

33	33
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ aguttaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it’s not guarded, is so very harmful as the mind.
Cittaṃ, bhikkhave, aguttaṃ mahato anatthāya saṃvattatī”ti.	An unguarded mind is very harmful.”

AN 1.34

34	34
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ guttaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is guarded, is so very beneficial as the mind.
Cittaṃ, bhikkhave, guttaṃ mahato atthāya saṃvattatī”ti.	A guarded mind is very beneficial.”

AN 1.35

35	35
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ arakkhitaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it’s not protected, is so very harmful as the mind.
Cittaṃ, bhikkhave, arakkhitaṃ mahato anatthāya saṃvattatī”ti.	An unprotected mind is very harmful.”

AN 1.36

36	36
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ rakkhitaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is protected, is so very beneficial as the mind.
Cittaṃ, bhikkhave, rakkhitaṃ mahato atthāya saṃvattatī”ti.	A protected mind is very beneficial.”

AN 1.37

37	37
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it’s not restrained, is so very harmful as the mind.
Cittaṃ, bhikkhave, asaṃvutaṃ mahato anatthāya saṃvattatī”ti.	An unrestrained mind is very harmful.”

AN 1.38

38	38
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is restrained, is so very beneficial as the mind.
Cittaṃ, bhikkhave, saṃvutaṃ mahato atthāya saṃvattatī”ti.	A restrained mind is very beneficial.”

AN 1.39

39	39
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is not tamed, guarded, protected and restrained, is so very harmful as the mind.
Cittaṃ, bhikkhave, adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattatī”ti.	An untamed, unguarded, unprotected, and unrestrained mind is very harmful.”

AN 1.40

40	40
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ.	“monks, I do not see a single Dharma that, when it is tamed, guarded, protected and restrained, is so very beneficial as the mind.
Cittaṃ, bhikkhave, dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattatī”ti.	A tamed, guarded, protected, and restrained mind is very beneficial.”
Aṅguttara Nikāya 1	Numbered Discourses 1

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5. Paṇihitaaccha-vagga

5. A Spike

AN 1.41

41	41
“Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā micchāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhecchati lohitaṃ vā uppādessatīti netaṃ ṭhānaṃ vijjati.	“monks, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood.
Taṃ kissa hetu?	Why is that?
Micchāpaṇihitattā, bhikkhave, sūkassa.	Because the spike is pointing the wrong way.
Evamevaṃ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṃ bhecchati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati.	In the same way, a monk whose mind is pointing the wrong way cannot break ignorance, produce knowledge, and realize nirvana.
Taṃ kissa hetu?	Why is that?
Micchāpaṇihitattā, bhikkhave, cittassā”ti.	Because their mind is pointing the wrong way.”

AN 1.42

42	42
“Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhecchati lohitaṃ vā uppādessatīti ṭhānametaṃ vijjati.	“monks, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood.
Taṃ kissa hetu?	Why is that?
Sammāpaṇihitattā, bhikkhave, sūkassa.	Because the spike is pointing the right way.
Evamevaṃ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṃ bhecchati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti ṭhānametaṃ vijjati.	In the same way, a monk whose mind is pointing the right way can break ignorance, produce knowledge, and realize nirvana.
Taṃ kissa hetu?	Why is that?
Sammāpaṇihitattā, bhikkhave, cittassā”ti.	Because the mind is pointing the right way.”

AN 1.43

43	43
“Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi:	“monks, when I’ve comprehended the mind of a person whose mind is corrupted, I understand:
‘imamhi ce ayaṃ samaye puggalo kālaṃ kareyya, yathābhataṃ nikkhitto evaṃ niraye’.	‘If this person were to die right now, they would be cast down to hell.’
Taṃ kissa hetu?	Why is that?
Cittaṃ hissa, bhikkhave, paduṭṭhaṃ.	Because their mind is corrupted.
Cetopadosahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.	Depravity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

AN 1.44

44	44
“Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ pasannacittaṃ evaṃ cetasā ceto paricca pajānāmi:	“monks, when I’ve comprehended the mind of a person whose mind is confident, I understand:
‘imamhi ce ayaṃ samaye puggalo kālaṃ kareyya, yathābhataṃ nikkhitto evaṃ sagge’.	‘If this person were to die right now, they would be raised up to heaven.’
Taṃ kissa hetu?	Why is that?
Cittaṃ hissa, bhikkhave, pasannaṃ.	Because their mind is clear.
Cetopasādahetu pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	Clarity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

AN 1.45

45	45
“Seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi.	“Suppose, monks, there was a lake that was cloudy, murky, and muddy. A person with good eyesight standing on the bank would not see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.
Taṃ kissa hetu?	Why is that?
Āvilattā, bhikkhave, udakassa.	Because the water is clouded.
Evamevaṃ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttariṃ vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati.	In the same way, that a monk whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is not possible.
Taṃ kissa hetu?	Why is that?
Āvilattā, bhikkhave, cittassā”ti.	Because their mind is clouded.”

AN 1.46

46	46
“Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi.	“Suppose, monks, there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.
Taṃ kissa hetu?	Why is that?
Anāvilattā, bhikkhave, udakassa.	Because the water is unclouded.
Evamevaṃ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttariṃ vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjati.	In the same way, that a monk whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is possible.
Taṃ kissa hetu?	Why is that?
Anāvilattā, bhikkhave, cittassā”ti.	Because their mind is unclouded.”

AN 1.47

47	47
“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṃ phandano tesaṃ aggamakkhāyati yadidaṃ mudutāya ceva kammaññatāya ca.	“Just as, monks, the papra is said to be the best kind of tree in terms of its pliability and workability,
Evamevaṃ kho ahaṃ, bhikkhave, nāññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mudu ca hoti kammaññañca yathayidaṃ cittaṃ.	so too, I do not see a single Dharma that’s as pliable and workable as the mind, when it is developed and cultivated.
Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mudu ca hoti kammaññañca hotī”ti.	A mind that is developed and cultivated is pliable and workable.”

AN 1.48

48	48
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ lahuparivattaṃ yathayidaṃ cittaṃ.	“monks, I do not see a single Dharma that’s as quick to change as the mind.
Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṃ cittan”ti.	So much so that it’s not easy to give a simile for how quickly the mind changes.”

AN 1.49

49	49
“Pabhassaramidaṃ, bhikkhave, cittaṃ.	“This mind, monks, is radiant.
Tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti.	But it’s corrupted by passing corruptions.”

AN 1.50

50	50
“Pabhassaramidaṃ, bhikkhave, cittaṃ.	“This mind, monks, is radiant.
Tañca kho āgantukehi upakkilesehi vippamuttan”ti.	And it is freed from passing corruptions.”
Aṅguttara Nikāya 1	Numbered Discourses 1

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6. Accharāsaṅghāta-vagga

6. Fingersnap

AN 1.51

51	51
“Pabhassaramidaṃ, bhikkhave, cittaṃ.	“This mind, monks, is radiant.
Tañca kho āgantukehi upakkilesehi upakkiliṭṭhaṃ.	But it is corrupted by passing corruptions.
Taṃ assutavā puthujjano yathābhūtaṃ nappajānāti.	An uneducated ordinary person does not truly understand this.
Tasmā ‘assutavato puthujjanassa cittabhāvanā natthī’ti vadāmī”ti.	So I say that ‘the uneducated ordinary person has no development of the mind’.”

AN 1.52

52	52
“Pabhassaramidaṃ, bhikkhave, cittaṃ.	“This mind, monks, is radiant.
Tañca kho āgantukehi upakkilesehi vippamuttaṃ.	And it is freed from passing corruptions.
Taṃ sutavā ariyasāvako yathābhūtaṃ pajānāti.	An educated noble-one's-disciple truly understands this.
Tasmā ‘sutavato ariyasāvakassa cittabhāvanā atthī’ti vadāmī”ti.	So I say that ‘the educated noble-one's-disciple has development of the mind’.”

AN 1.53 (cultivate metta for fingersnap of jhāna)

53	53
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ āsevati;	“If, monks, a monk cultivates a mind of friendly-kindness even for the time of a finger snap,
ayaṃ vuccati, bhikkhave:	they’re called
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’.	a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.
Ko pana vādo ye naṃ bahulīkarontī”ti.	How much more so those who make much of it!”

AN 1.54 (develop metta for fingersnap of jhāna)

54	54
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ bhāveti;	“If, monks, a monk develops a mind of friendly-kindness even for the time of a finger snap,
ayaṃ vuccati, bhikkhave:	they’re called
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’.	a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.
Ko pana vādo ye naṃ bahulīkarontī”ti.	How much more so those who make much of it!”

AN 1.55 (pay attention to metta for fingersnap of jhāna)

55	55
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ manasi karoti;	“If, monks, a monk focuses on a mind of friendly-kindness even for the time of a finger snap,
ayaṃ vuccati, bhikkhave:	they’re called
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’.	a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.
Ko pana vādo ye naṃ bahulīkarontī”ti.	How much more so those who make much of it!”

AN 1.56

56	56
“Ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā, sabbe te manopubbaṅgamā.	“monks, whatever qualities are unskillful, part of the unskillful, on the side of the unskillful, all of them are preceded by the mind.
Mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati, anvadeva akusalā dhammā”ti.	Mind arises first, and unskillful Dharmas follow right behind.”

AN 1.57

57	57
“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te manopubbaṅgamā.	“monks, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are preceded by the mind.
Mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati, anvadeva kusalā dhammā”ti.	Mind arises first, and skillful Dharmas follow right behind.”

AN 1.58

58	58
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, pamādo.	“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like negligence.
Pamattassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.	When you’re negligent, unskillful Dharmas arise and skillful Dharmas decline.”

AN 1.59

59	59
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, appamādo.	“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like assiduity.
Appamattassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.	When you’re assiduous, skillful Dharmas arise and unskillful Dharmas decline.”

AN 1.60

60	60
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, kosajjaṃ.	“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like laziness.
Kusītassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.	When you’re lazy, unskillful Dharmas arise and skillful Dharmas decline.”
Aṅguttara Nikāya 1	Numbered Discourses 1

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7. Vīriy-ārambhādi-vagga

7. Arousing vigor

AN 1.61

61	61
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, vīriyārambho.	“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like arousing vigor.
Āraddhavīriyassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.	When you’re energetic, skillful Dharmas arise and unskillful Dharmas decline.”

AN 1.62

62	62
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, mahicchatā.	“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like having many wishes.
Mahicchassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.	When you have many wishes, unskillful Dharmas arise and skillful Dharmas decline.”

AN 1.63

63	63
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, appicchatā.	“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like having few wishes.
Appicchassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.	When you have few wishes, skillful Dharmas arise and unskillful Dharmas decline.”

AN 1.64

64	64
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, asantuṭṭhitā.	“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like discontent.
Asantuṭṭhassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.	When you’re discontented, unskillful Dharmas arise and skillful Dharmas decline.”

AN 1.65

65	65
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, santuṭṭhitā.	“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like contentment.
Santuṭṭhassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.	When you’re contented, skillful Dharmas arise and unskillful Dharmas decline.”

AN 1.66

66	66
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, ayonisomanasikāro.	“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like improper attention.
Ayoniso, bhikkhave, manasi karoto anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.	When you attend improperly, unskillful Dharmas arise and skillful Dharmas decline.”

AN 1.67

67	67
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, yonisomanasikāro.	“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like proper attention.
Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.	When you attend properly, skillful Dharmas arise and unskillful Dharmas decline.”

AN 1.68

68	68
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, asampajaññaṃ.	“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like lack of lucid-discerning.
Asampajānassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.	When you lack lucid-discerning, unskillful Dharmas arise and skillful Dharmas decline.”

AN 1.69

69	69
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, sampajaññaṃ.	“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like lucid-discerning.
Sampajānassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.	When you have lucid-discerning, skillful Dharmas arise and unskillful Dharmas decline.”

AN 1.70

70	70
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, pāpamittatā.	“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like bad friends.
Pāpamittassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.	When you have bad friends, unskillful Dharmas arise and skillful Dharmas decline.”
Aṅguttara Nikāya 1	Numbered Discourses 1

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8. Kalyāṇa-mittādi-vagga

8. Good Friends

AN 1.71

71	71
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, kalyāṇamittatā.	“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like good friends.
Kalyāṇamittassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.	When you have good friends, skillful Dharmas arise and unskillful Dharmas decline.”

AN 1.72

72	72
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ.	“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like pursuing bad habits and not good habits.
Anuyogā, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogā kusalānaṃ dhammānaṃ anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti.	When you pursue bad habits and not good habits, unskillful Dharmas arise and skillful Dharmas decline.”

AN 1.73

73	73
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ.	“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like pursuing good habits and not bad habits.
Anuyogā, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogā akusalānaṃ dhammānaṃ anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti.	When you pursue good habits and not bad habits, skillful Dharmas arise and unskillful Dharmas decline.”

AN 1.74

74	74
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, ayonisomanasikāro.	“monks, I do not see a single Dharma that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being developed to perfection like improper attention.
Ayoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā nuppajjanti uppannā ca bojjhaṅgā na bhāvanāpāripūriṃ gacchantī”ti.	When you attend improperly, the awakening factors don’t arise, or, if they’ve already arisen, they’re not developed to perfection.”

AN 1.75

75	75
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, yonisomanasikāro.	“monks, I do not see a single Dharma that gives rise to the awakening factors, or, if they’ve already arisen, develops them to perfection like proper attention.
Yoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā uppajjanti uppannā ca bojjhaṅgā bhāvanāpāripūriṃ gacchantī”ti.	When you attend properly, the awakening factors arise, or, if they’ve already arisen, they’re developed to perfection.”

AN 1.76

76	76
“Appamattikā esā, bhikkhave, parihāni yadidaṃ ñātiparihāni.	“Loss of relatives, monks, is a small thing.
Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī”ti.	Wisdom is the worst thing to lose.”

AN 1.77

77	77
“Appamattikā esā, bhikkhave, vuddhi yadidaṃ ñātivuddhi.	“Growth of relatives, monks, is a small thing.
Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi.	Wisdom is the best thing to grow.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘paññāvuddhiyā vaddhissāmā’ti.	‘We will grow in wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 1.78

78	78
“Appamattikā esā, bhikkhave, parihāni yadidaṃ bhogaparihāni.	“Loss of wealth, monks, is a small thing.
Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī”ti.	Wisdom is the worst thing to lose.”

AN 1.79

79	79
“Appamattikā esā, bhikkhave, vuddhi yadidaṃ bhogavuddhi.	“Growth of wealth, monks, is a small thing.
Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi.	Wisdom is the best thing to grow.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘paññāvuddhiyā vaddhissāmā’ti.	‘We will grow in wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 1.80

80	80
“Appamattikā esā, bhikkhave, parihāni yadidaṃ yasoparihāni.	“Loss of fame, monks, is a small thing.
Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī”ti.	Wisdom is the worst thing to lose.”

AN 1.81

81	81
“Appamattikā esā, bhikkhave, vuddhi yadidaṃ yasovuddhi.	“Growth of fame, monks, is a small thing.
Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi.	Wisdom is the best thing to grow.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘paññāvuddhiyā vaddhissāmā’ti.	‘We will grow in wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”
Aṅguttara Nikāya 1	Numbered Discourses 1

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§ – Pamādādi-vagga: Negligence: AN 1.82-

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9. Pamādādi-vagga

9. Negligence

AN 1.82

82	82
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pamādo.	“monks, I do not see a single Dharma that is so very harmful as negligence.
Pamādo, bhikkhave, mahato anatthāya saṃvattatī”ti.	Negligence is very harmful.”

AN 1.83

83	83
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appamādo.	“monks, I do not see a single Dharma that is so very beneficial as assiduity.
Appamādo, bhikkhave, mahato atthāya saṃvattatī”ti.	assiduity is very beneficial.”

AN 1.84

84	84
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ.	“monks, I do not see a single Dharma that is so very harmful as laziness.
Kosajjaṃ, bhikkhave, mahato anatthāya saṃvattatī”ti.	Laziness is very harmful.”

AN 1.85

85	85
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho.	“monks, I do not see a single Dharma that is so very beneficial as arousing vigor.
Vīriyārambho, bhikkhave, mahato atthāya saṃvattatī”ti.	Arousing vigor is very beneficial.”

AN 1.86

86	86
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā.	“monks, I do not see a single Dharma that is so very harmful as having many wishes.
Mahicchatā, bhikkhave, mahato anatthāya saṃvattatī”ti.	Having many wishes is very harmful.”

AN 1.87

87	87
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appicchatā.	“monks, I do not see a single Dharma that is so very beneficial as having few wishes.
Appicchatā, bhikkhave, mahato atthāya saṃvattatī”ti.	Having few wishes is very beneficial.”

AN 1.88

88	88
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, asantuṭṭhitā.	“monks, I do not see a single Dharma that is so very harmful as discontent.
Asantuṭṭhitā, bhikkhave, mahato anatthāya saṃvattatī”ti.	Discontent is very harmful.”

AN 1.89

89	89
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, santuṭṭhitā.	“monks, I do not see a single Dharma that is so very beneficial as contentment.
Santuṭṭhitā, bhikkhave, mahato atthāya saṃvattatī”ti.	Contentment is very beneficial.”

AN 1.90

90	90
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, ayonisomanasikāro.	“monks, I do not see a single Dharma that is so very harmful as improper attention.
Ayonisomanasikāro, bhikkhave, mahato anatthāya saṃvattatī”ti.	Improper attention is very harmful.”

AN 1.91

91	91
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, yoniso—manasikāro.	“monks, I do not see a single Dharma that is so very beneficial as proper attention.
Yonisomanasikāro, bhikkhave, mahato atthāya saṃvattatī”ti.	Proper attention is very beneficial.”

AN 1.92

92	92
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, asampajaññaṃ.	“monks, I do not see a single Dharma that is so very harmful as lack of lucid-discerning.
Asampajaññaṃ, bhikkhave, mahato anatthāya saṃvattatī”ti.	Lack of lucid-discerning is very harmful.”

AN 1.93

93	93
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, sampajaññaṃ.	“monks, I do not see a single Dharma that is so very beneficial as lucid-discerning.
Sampajaññaṃ, bhikkhave, mahato atthāya saṃvattatī”ti.	lucid-discerning is very beneficial.”

AN 1.94

94	94
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pāpamittatā.	“monks, I do not see a single Dharma that is so very harmful as bad friends.
Pāpamittatā, bhikkhave, mahato anatthāya saṃvattatī”ti.	Bad friends are very harmful.”

AN 1.95

95	95
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, kalyāṇamittatā.	“monks, I do not see a single Dharma that is so very beneficial as good friends.
Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī”ti.	Good friends are very beneficial.”

AN 1.96

96	96
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ.	“monks, I do not see a single Dharma that is so very harmful as pursuing bad habits and not good habits.
Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ mahato anatthāya saṃvattatī”ti.	Pursuing bad habits and not good habits is very harmful.”

AN 1.97

97	97
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ.	“monks, I do not see a single Dharma that is so very beneficial as pursuing good habits and not bad habits.
Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ mahato atthāya saṃvattatī”ti.	Pursuing good habits and not bad habits is very beneficial.”
Aṅguttara Nikāya 1	Numbered Discourses 1

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§ – Dutiya-pamādādi-vagga: Negligence (2nd): AN 1.98-

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10. Dutiya-pamādādi-vagga

10. Negligence (2nd)

AN 1.98

98	98
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pamādo.	“Taking into account interior factors, monks, I do not see a single one that is so very harmful as negligence.
Pamādo, bhikkhave, mahato anatthāya saṃvattatī”ti.	Negligence is very harmful.”

AN 1.99

99	99
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appamādo.	“Taking into account interior factors, monks, I do not see a single one that is so very beneficial as assiduity.
Appamādo, bhikkhave, mahato atthāya saṃvattatī”ti.	assiduity is very beneficial.”

AN 1.100

100	100
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ.	“Taking into account interior factors, monks, I do not see a single one that is so very harmful as laziness.
Kosajjaṃ, bhikkhave, mahato anatthāya saṃvattatī”ti.	Laziness is very harmful.”

AN 1.101

101	101
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho.	“Taking into account interior factors, monks, I do not see a single one that is so very beneficial as arousing vigor.
Vīriyārambho, bhikkhave, mahato atthāya saṃvattatī”ti.	Arousing vigor is very beneficial.”

AN 1.102

102–109	102–109
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā … pe … appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṃ … sampajaññaṃ … dvādasamaṃ.	“Taking into account interior factors, monks, I do not see a single one that is so very harmful as having many wishes … having few wishes … discontent … contentment … improper attention … proper attention … lack of lucid-discerning … lucid-discerning …

AN 1.110

110	110
“Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pāpamittatā.	“Taking into account exterior factors, monks, I do not see a single one that is so very harmful as bad friends.
Pāpamittatā, bhikkhave, mahato anatthāya saṃvattatī”ti.	Bad friends are very harmful.”

AN 1.111

111	111
“Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, kalyāṇamittatā.	“Taking into account exterior factors, monks, I do not see a single one that is so very beneficial as good friends.
Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī”ti.	Good friends are very beneficial.”

AN 1.112

112	112
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ.	“Taking into account interior factors, monks, I do not see a single one that is so very harmful as pursuing bad habits and not good habits.
Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ mahato anatthāya saṃvattatī”ti.	Pursuing bad habits and not good habits is very harmful.”

AN 1.113

113	113
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ.	“Taking into account interior factors, monks, I do not see a single one that is so very beneficial as pursuing good habits and not bad habits.
Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ mahato atthāya saṃvattatī”ti.	Pursuing good habits and not bad habits is very beneficial.”

AN 1.114

114	114
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, pamādo.	“monks, I do not see a single Dharma that leads to the decline and disappearance of the true Dharma like negligence.
Pamādo, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatī”ti.	Negligence leads to the decline and disappearance of the true Dharma.”

AN 1.115

115	115
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, appamādo.	“monks, I do not see a single Dharma that leads to the continuation, persistence, and enduring of the true Dharma like assiduity.
Appamādo, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī”ti.	assiduity leads to the continuation, persistence, and enduring of the true Dharma.”

AN 1.116

116	116
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ.	“monks, I do not see a single Dharma that leads to the decline and disappearance of the true Dharma like laziness.
Kosajjaṃ, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatī”ti.	Laziness leads to the decline and disappearance of the true Dharma.”

AN 1.117

117	117
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho.	“monks, I do not see a single Dharma that leads to the continuation, persistence, and enduring of the true Dharma like arousing vigor.
Vīriyārambho, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī”ti.	Arousing vigor leads to the continuation, persistence, and enduring of the true Dharma.”

AN 1.118

118–128	118–128
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā … pe … appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṃ … sampajaññaṃ … pāpamittatā … kalyāṇamittatā … anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ.	“monks, I do not see a single Dharma that leads to the decline and disappearance of the true Dharma like having many wishes … having few wishes … discontent … contentment … improper attention … proper attention … lack of lucid-discerning … lucid-discerning … bad friends … good friends … pursuing bad habits, not good habits.
Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ saddhammassa sammosāya antaradhānāya saṃvattatī”ti.	Pursuing bad habits and not good habits leads to the decline and disappearance of the true Dharma.”

AN 1.129

129	129
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ.	“monks, I do not see a single Dharma that leads to the continuation, persistence, and enduring of the true Dharma like pursuing good habits and not bad habits.
Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī”ti.	Pursuing good habits and not bad habits leads to the continuation, persistence, and enduring of the true Dharma”

AN 1.130

130	130
“Ye te, bhikkhave, bhikkhū adhammaṃ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	“monks, those monks who explain what is not the Dharma as the Dharma are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.	They make much bad karma and make the true Dharma disappear.”

AN 1.131

131	131
“Ye te, bhikkhave, bhikkhū dhammaṃ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	“monks, those monks who explain what is the Dharma as not the Dharma are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.	They make much bad karma and make the true Dharma disappear.”

AN 1.132

132–139	132–139
“Ye te, bhikkhave, bhikkhū avinayaṃ vinayoti dīpenti … pe … vinayaṃ avinayoti dīpenti … pe … abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti … pe … bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti … pe … anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti … pe … āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti … pe … apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti … pe … paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti;	“Those monks who explain non-Vinaya as Vinaya … Vinaya as non-Vinaya … what was not spoken and stated by the Realized One as spoken and stated by the Realized One … what was spoken and stated by the Realized One as not spoken and stated by the Realized One … what was not practiced by the Realized One as practiced by the Realized One … what was practiced by the Realized One as not practiced by the Realized One … what was not prescribed by the Realized One as prescribed by the Realized One … what was prescribed by the Realized One as not prescribed by the Realized One …
te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.	They make much bad karma and make the true Dharma disappear.”
Aṅguttara Nikāya 1	Numbered Discourses 1

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§ – A-dhamma-vagga: Not Dharma: AN 1.140-

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11. A-dhamma-vagga

11. Not the Dharma

AN 1.140

140	140
“Ye te, bhikkhave, bhikkhū adhammaṃ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	“monks, those monks who explain what is not the Dharma as not the Dharma are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.	They make much merit and make the true Dharma continue.”

AN 1.141

141	141
“Ye te, bhikkhave, bhikkhū dhammaṃ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	“monks, those monks who explain what is the Dharma as the Dharma are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.	They make much merit and make the true Dharma continue.”

AN 1.142

142–149	142–149
“Ye te, bhikkhave, bhikkhū avinayaṃ avinayoti dīpenti … pe … vinayaṃ vinayoti dīpenti … pe … abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti … pe … bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti … pe … anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti … pe … āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti … pe … apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti … pe … paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti;	“Those monks who explain non-Vinaya as non-Vinaya … Vinaya as Vinaya … what was not spoken and stated by the Realized One as not spoken and stated by the Realized One … what was spoken and stated by the Realized One as spoken and stated by the Realized One … what was not practiced by the Realized One as not practiced by the Realized One … what was practiced by the Realized One as practiced by the Realized One … what was not prescribed by the Realized One as not prescribed by the Realized One … what was prescribed by the Realized One as prescribed by the Realized One …
te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.	They make much merit and make the true Dharma continue.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Anāpatti-vagga: Non-offense: AN 1.50-

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12. Anāpatti-vagga

12. Non-offense

AN 1.150

150	150
“Ye te, bhikkhave, bhikkhū anāpattiṃ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	“monks, those monks who explain non-offense as offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.	They make much bad karma and make the true Dharma disappear.”

AN 1.151

151	151
“Ye te, bhikkhave, bhikkhū āpattiṃ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	“monks, those monks who explain offense as non-offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.	Those monks make much bad karma and make the true Dharma disappear.”

AN 1.152

152–159	152–159
“Ye te, bhikkhave, bhikkhū lahukaṃ āpattiṃ garukā āpattīti dīpenti … pe … garukaṃ āpattiṃ lahukā āpattīti dīpenti … pe … duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpenti … pe … aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpenti … pe … sāvasesaṃ āpattiṃ anavasesā āpattīti dīpenti … pe … anavasesaṃ āpattiṃ sāvasesā āpattīti dīpenti … pe … sappaṭikammaṃ āpattiṃ appaṭikammā āpattīti dīpenti … pe … appaṭikammaṃ āpattiṃ sappaṭikammā āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	“Those monks who explain a light offense as a serious offense … a serious offense as a light offense … an offense committed with corrupt intention as an offense not committed with corrupt intention … an offense not committed with corrupt intention as an offense committed with corrupt intention … an offense requiring rehabilitation as an offense not requiring rehabilitation … an offense not requiring rehabilitation as an offense requiring rehabilitation … an offense with redress as an offense without redress … an offense without redress as an offense with redress … are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.	Those monks make much bad karma and make the true Dharma disappear.”

AN 1.160

160	160
“Ye te, bhikkhave, bhikkhū anāpattiṃ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	“monks, those monks who explain non-offense as non-offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.	They make much merit and make the true Dharma continue.”

AN 1.161

161	161
“Ye te, bhikkhave, bhikkhū āpattiṃ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	“monks, those monks who explain offense as offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.	They make much merit and make the true Dharma continue.”

AN 1.162

162–169	162–169
“Ye te, bhikkhave, bhikkhū lahukaṃ āpattiṃ lahukā āpattīti dīpenti … garukaṃ āpattiṃ garukā āpattīti dīpenti … duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpenti … aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpenti … sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpenti … anavasesaṃ āpattiṃ anavasesā āpattīti dīpenti … sappaṭikammaṃ āpattiṃ sappaṭikammā āpattīti dīpenti … appaṭikammaṃ āpattiṃ appaṭikammā āpattīti dīpenti;	“Those monks who explain a light offense as a light offense … a serious offense as a serious offense … an offense committed with corrupt intention as an offense committed with corrupt intention … an offense not committed with corrupt intention as an offense not committed with corrupt intention … an offense requiring rehabilitation as an offense requiring rehabilitation … an offense not requiring rehabilitation as an offense not requiring rehabilitation … an offense with redress as an offense with redress … an offense without redress as an offense without redress …
te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.	They make much merit and make the true Dharma continue.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Eka-puggala-vagga: One Person: AN 1.170-

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13. Eka-puggala-vagga

13. One Person

AN 1.170

170	170
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“One person, monks, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Katamo ekapuggalo?	What one person?
Tathāgato arahaṃ sammāsambuddho.	The Realized One, the perfected one, the fully awakened Buddha.
Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.	This is the one person, monks, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”

AN 1.171

171	171
“Ekapuggalassa, bhikkhave, pātubhāvo dullabho lokasmiṃ.	“The appearance of one person, monks, is rare in the world.
Katamassa ekapuggalassa?	What one person?
Tathāgatassa arahato sammāsambuddhassa.	The Realized One, the perfected one, the fully awakened Buddha.
Imassa kho, bhikkhave, ekapuggalassa pātubhāvo dullabho lokasmin”ti.	This is the one person, monks, whose appearance is rare in the world.”

AN 1.172

172	172
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso.	“One person, monks, arises in the world who is an incredible human being.
Katamo ekapuggalo?	What one person?
Tathāgato arahaṃ sammāsambuddho.	The Realized One, the perfected one, the fully awakened Buddha.
Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati acchariyamanusso”ti.	This is the one person, monks, who arises in the world who is an incredible human being.”

AN 1.173

173	173
“Ekapuggalassa, bhikkhave, kālakiriyā bahuno janassa anutappā hoti.	“The death of one person, monks, is regretted by many people.
Katamassa ekapuggalassa?	What one person?
Tathāgatassa arahato sammāsambuddhassa.	The Realized One, the perfected one, the fully awakened Buddha.
Imassa kho, bhikkhave, ekapuggalassa kālakiriyā bahuno janassa anutappā hotī”ti.	This is the one person, monks, whose death is regretted by many people.”

AN 1.174

174	174
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo.	“One person, monks, arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of bipeds.
Katamo ekapuggalo?	What one person?
Tathāgato arahaṃ sammāsambuddho.	The Realized One, the perfected one, the fully awakened Buddha.
Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo”ti.	This is the one person, monks, who arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of bipeds.”

AN 1.175

175–186	175–186
“Ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṃ anuttariyānaṃ pātubhāvo hoti, catunnaṃ paṭisambhidānaṃ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hoti.	“With the appearance of one person, monks, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection.
Katamassa ekapuggalassa?	What one person?
Tathāgatassa arahato sammāsambuddhassa.	The Realized One, the perfected one, the fully awakened Buddha.
Imassa kho, bhikkhave, ekapuggalassa pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṃ anuttariyānaṃ pātubhāvo hoti, catunnaṃ paṭisambhidānaṃ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hotī”ti.	This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.”

AN 1.187

187	187
“Nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi yo evaṃ tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti yathayidaṃ, bhikkhave, sāriputto.	“monks, I do not see a single other person who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta.
Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī”ti.	Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.
Aṅguttara Nikāya 1	Numbered Discourses 1

❧

§ – Paṭhama-vagga: First: AN 1.188-

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14. Paṭhama-vagga

14. First

AN 1.188

188–197	188–197
“Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ aññāsikoṇḍañño. (1)	“The foremost of my monk disciples in seniority is Aññākoṇḍañña.
… Mahāpaññānaṃ yadidaṃ sāriputto. (2)	… with great wisdom is Sāriputta.
… Iddhimantānaṃ yadidaṃ mahāmoggallāno. (3)	… with psychic power is Mahāmoggallāna.
… Dhutavādānaṃ yadidaṃ mahākassapo. (4)	… who advocate austerities is Mahākassapa.
… Dibbacakkhukānaṃ yadidaṃ anuruddho. (5)	… with clairvoyance is Anuruddha.
… Uccākulikānaṃ yadidaṃ bhaddiyo kāḷigodhāya putto. (6)	… from eminent families is Bhaddiya Kāḷigodhāyaputta.
… Mañjussarānaṃ yadidaṃ lakuṇḍaka bhaddiyo. (7)	… with a charming voice is Lakuṇṭaka Bhaddiya.
… Sīhanādikānaṃ yadidaṃ piṇḍolabhāradvājo. (8)	… with a lion’s roar is Piṇḍolabhāradvāja.
… Dhammakathikānaṃ yadidaṃ puṇṇo mantāṇiputto. (9)	… who speak on the Dharma is Puṇṇa Mantāṇiputta.
… Saṅkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccāno”ti. (10)	… who explain in detail the meaning of a brief statement is Mahākaccāna.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Dutiya-vagga: Second: AN 1.198

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15. Dutiya-vagga

15. Second

AN 1.198

198–208	198–208
“Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ manomayaṃ kāyaṃ abhinimminantānaṃ yadidaṃ cūḷapanthako. (1)	“The foremost of my monk disciples in creating a mind-made body is Cūḷapanthaka.
… Cetovivaṭṭakusalānaṃ yadidaṃ cūḷapanthako. (2)	… who are skilled in the evolution of consciousness is Cūḷapanthaka.
… Saññāvivaṭṭakusalānaṃ yadidaṃ mahāpanthako. (3)	… who are skilled in the evolution of perception is Mahāpanthaka.
… Araṇavihārīnaṃ yadidaṃ subhūti. (4)	… who live without conflict is Subhūti.
… Dakkhiṇeyyānaṃ yadidaṃ subhūti. (5)	… who are worthy of a teacher’s offering is Subhūti.
… Āraññakānaṃ yadidaṃ revato khadiravaniyo. (6)	… who stay in the wilderness is Revata of the Acacia Wood.
… Jhāyīnaṃ yadidaṃ kaṅkhārevato. (7)	… who practice jhāna is Kaṅkhārevata.
… Āraddhavīriyānaṃ yadidaṃ soṇo koḷiviso. (8)	… who are energetic is Soṇa Koḷivisa.
… Kalyāṇavākkaraṇānaṃ yadidaṃ soṇo kuṭikaṇṇo. (9)	… who are good speakers is Soṇa Kuṭikaṇṇa.
… Lābhīnaṃ yadidaṃ sīvali. (10)	… who receive many possessions is Sīvali.
… Saddhādhimuttānaṃ yadidaṃ vakkalī”ti. (11)	… who are strong in justifiable-trust is Vakkalī.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Tatiya-vagga: Third: AN 1.209-

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16. Tatiya-vagga

16. Third

AN 1.209

209–218	209–218
“Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sikkhākāmānaṃ yadidaṃ rāhulo. (1)	“The foremost of my monk disciples who want to train is Rāhula.
… Saddhāpabbajitānaṃ yadidaṃ raṭṭhapālo. (2)	… who went forth out of justifiable-trust is Raṭṭhapāla.
… Paṭhamaṃ salākaṃ gaṇhantānaṃ yadidaṃ kuṇḍadhāno. (3)	… who are the first to pick up a ballot slip is Kuṇḍadhāna.
… Paṭibhānavantānaṃ yadidaṃ vaṅgīso. (4)	… who are eloquent poets is Vaṅgīsa.
… Samantapāsādikānaṃ yadidaṃ upaseno vaṅgantaputto. (5)	… who are impressive all around is Upasena Vaṅgantaputta.
… Senāsanapaññāpakānaṃ yadidaṃ dabbo mallaputto. (6)	… who assign lodgings is Dabba Mallaputta.
… devatānaṃ piyamanāpānaṃ yadidaṃ pilindavaccho. (7)	… who are beloved of the deities is Pilindavaccha.
… Khippābhiññānaṃ yadidaṃ bāhiyo dārucīriyo. (8)	… with swift insight is Bāhiya Dārucīriya.
… Cittakathikānaṃ yadidaṃ kumārakassapo. (9)	… with brilliant speech is Kumārakassapa.
… Paṭisambhidāpattānaṃ yadidaṃ mahākoṭṭhito”ti. (10)	… who have attained the methods of textual analysis is Mahākoṭṭhita.
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Catuttha-vagga: Fourth: AN 1.219

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17. Catuttha-vagga

17. Fourth

AN 1.219

219–234	219–234
“Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando. (1)	“The foremost of my monk disciples who are very learned is Ānanda.
… Satimantānaṃ yadidaṃ ānando. (2)	… with a good memory is Ānanda.
… Gatimantānaṃ yadidaṃ ānando. (3)	… with an extensive range is Ānanda.
… Dhitimantānaṃ yadidaṃ ānando. (4)	… in retention is Ānanda.
… Upaṭṭhākānaṃ yadidaṃ ānando. (5)	… as a personal attendant is Ānanda.
… Mahāparisānaṃ yadidaṃ uruvelakassapo. (6)	… with a large following is Uruvelakassapa.
… Kulappasādakānaṃ yadidaṃ kāḷudāyī. (7)	… who inspire lay families is Kāḷudāyī.
… Appābādhānaṃ yadidaṃ bākulo. (8)	… with good health is Bakkula.
… Pubbenivāsaṃ anussarantānaṃ yadidaṃ sobhito. (9)	… who recollect past lives is Sobhita.
… Vinayadharānaṃ yadidaṃ upāli. (10)	… who have memorized the Vinaya is Upāli.
… Bhikkhunovādakānaṃ yadidaṃ nandako. (11)	… who advise the nuns is Nandaka.
… Indriyesu guttadvārānaṃ yadidaṃ nando. (12)	… who guard the sense doors is Nanda.
… Bhikkhuovādakānaṃ yadidaṃ mahākappino. (13)	… who advise the monks is Mahākappina.
… Tejodhātukusalānaṃ yadidaṃ sāgato. (14)	… who are skilled in the fire element is Sāgata.
… Paṭibhāneyyakānaṃ yadidaṃ rādho. (15)	… who inspire eloquent Dharmas is Rādha.
… Lūkhacīvaradharānaṃ yadidaṃ mogharājā”ti. (16)	… who wear coarse robes is Mogharāja.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Pañcama-vagga: Fifth: AN 1.235-

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18. Pañcama-vagga

18. Fifth

AN 1.235

235–247	235–247
“Etadaggaṃ, bhikkhave, mama sāvikānaṃ bhikkhunīnaṃ rattaññūnaṃ yadidaṃ mahāpajāpatigotamī. (1)	“The foremost of my nun disciples in seniority is Mahāpajāpatī Gotamī.
… Mahāpaññānaṃ yadidaṃ khemā. (2)	… with great wisdom is Khemā.
… Iddhimantīnaṃ yadidaṃ uppalavaṇṇā. (3)	… with psychic power is Uppalavaṇṇā.
… Vinayadharānaṃ yadidaṃ paṭācārā. (4)	… who have memorized the Vinaya is Paṭācārā.
… Dhammakathikānaṃ yadidaṃ dhammadinnā. (5)	… who speak on the Dharma is Dhammadinnā.
… Jhāyīnaṃ yadidaṃ nandā. (6)	… who practice jhāna is Nandā.
… Āraddhavīriyānaṃ yadidaṃ soṇā. (7)	… who are energetic is Soṇā.
… Dibbacakkhukānaṃ yadidaṃ bakulā. (8)	… with clairvoyance is Sakulā.
… Khippābhiññānaṃ yadidaṃ bhaddā kuṇḍalakesā. (9)	… with swift insight is Bhaddā Kuṇḍalakesā.
… Pubbenivāsaṃ anussarantīnaṃ yadidaṃ bhaddā kāpilānī. (10)	… who recollect past lives is Bhaddā Kāpilānī.
… Mahābhiññāpattānaṃ yadidaṃ bhaddakaccānā. (11)	… who have attained great insight is Bhaddakaccānā.
… Lūkhacīvaradharānaṃ yadidaṃ kisāgotamī. (12)	… who wear coarse robes is Kisāgotamī.
… Saddhādhimuttānaṃ yadidaṃ siṅgālakamātā”ti. (13)	… who are strong in justifiable-trust is Siṅgālakamātā.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Chaṭṭha-vagga: Sixth: AN 1.248-

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19. Chaṭṭha-vagga

19. Sixth

AN 1.248

248–257	248–257
“Etadaggaṃ, bhikkhave, mama sāvakānaṃ upāsakānaṃ paṭhamaṃ saraṇaṃ gacchantānaṃ yadidaṃ tapussabhallikā vāṇijā. (1)	“The foremost of my laymen in first going for refuge are the merchants Tapussa and Bhallika.
… Dāyakānaṃ yadidaṃ sudatto gahapati anāthapiṇḍiko. (2)	… as a donor is the householder Sudatta Anāthapiṇḍika.
… Dhammakathikānaṃ yadidaṃ citto gahapati macchikāsaṇḍiko. (3)	… who speak on the Dharma is the householder Citta Macchikāsaṇḍika.
… Catūhi saṅgahavatthūhi parisaṃ saṅgaṇhantānaṃ yadidaṃ hatthako āḷavako. (4)	… who attract a following by the four ways of being inclusive is Hatthaka Āḷavaka.
… Paṇītadāyakānaṃ yadidaṃ mahānāmo sakko. (5)	… who donate good things is Mahānāma Sakka.
… Manāpadāyakānaṃ yadidaṃ uggo gahapati vesāliko. (6)	… who donate nice things is the householder Ugga of Vesālī.
… Saṅghupaṭṭhākānaṃ yadidaṃ hatthigāmako uggato gahapati. (7)	… who attend on the Saṅgha is the householder Uggata of Hatthi Village.
… Aveccappasannānaṃ yadidaṃ sūrambaṭṭho. (8)	… who have experiential confidence is Sūrambaṭṭha.
… Puggalappasannānaṃ yadidaṃ jīvako komārabhacco. (9)	… who have confidence in a person is Jīvaka Komārabhacca.
… Vissāsakānaṃ yadidaṃ nakulapitā gahapatī”ti. (10)	… who are intimate is the householder Nakula’s father.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Sattama-vagga: Seventh: AN 1.258-

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20. Sattama-vagga

20. Seventh

AN 1.258

258–267	258–267
“Etadaggaṃ, bhikkhave, mama sāvikānaṃ upāsikānaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ yadidaṃ sujātā seniyadhītā. (1)	“The foremost of my laywomen in first going for refuge is Sujātā Seniyadhītā.
… Dāyikānaṃ yadidaṃ visākhā migāramātā. (2)	… as a donor is Visākhā, Migāra’s mother.
… Bahussutānaṃ yadidaṃ khujjuttarā. (3)	… who are very learned is Khujjuttarā.
… Mettāvihārīnaṃ yadidaṃ sāmāvatī. (4)	… who dwell infriendly-kindness is Sāmāvatī.
… Jhāyīnaṃ yadidaṃ uttarānandamātā. (5)	… who practice jhāna is Uttarānandamātā.
… Paṇītadāyikānaṃ yadidaṃ suppavāsā koliyadhītā. (6)	… who give good things is Suppavāsā Koliyadhītā.
… Gilānupaṭṭhākīnaṃ yadidaṃ suppiyā upāsikā. (7)	… who care for the sick is the laywoman Suppiyā.
… Aveccappasannānaṃ yadidaṃ kātiyānī. (8)	… who have the experiential confidence is Kātiyānī.
… Vissāsikānaṃ yadidaṃ nakulamātā gahapatānī. (9)	… who are intimate is the householder Nakula’s mother.
… Anussavappasannānaṃ yadidaṃ kāḷī upāsikā kuraragharikā”ti. (10)	… whose confidence is based on oral transmission is the laywoman Kāḷī of Kuraraghara.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Paṭhama-vagga: First: AN 1.268-

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21. Paṭhama-vagga

21. First

AN 1.268

268	268
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a person accomplished in view to take any condition as permanent. That is not possible.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an ordinary person to take some condition as permanent. That is possible.”

AN 1.269

269	269
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a person accomplished in view to take any condition as pleasant.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an ordinary person to take some condition as pleasant.”

AN 1.270

270	270
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a person accomplished in view to take anything as self.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an ordinary person to take something as self.”

AN 1.271

271	271
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a person accomplished in view to murder their mother.
Ṭhānañca kho, bhikkhave, vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an ordinary person to murder their mother.”

AN 1.272

272	272
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a person accomplished in view to murder their father.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano pitaraṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an ordinary person to murder their father.”

AN 1.273

273	273
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo arahantaṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a person accomplished in view to murder a perfected one.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano arahantaṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an ordinary person to murder a perfected one.”

AN 1.274

274	274
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo tathāgatassa paduṭṭhacitto lohitaṃ uppādeyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a person accomplished in view to injure a Realized One with malicious intent.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano tathāgatassa paduṭṭhacitto lohitaṃ uppādeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an ordinary person to injure a Realized One with malicious intent.”

AN 1.275

275	275
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a person accomplished in view to cause a schism in the Saṅgha.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano saṅghaṃ bhindeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an ordinary person to cause a schism in the Saṅgha.”

AN 1.276

276	276
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a person accomplished in view to acknowledge another teacher.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an ordinary person to acknowledge another teacher.”

AN 1.277

277	277
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ ekissā lokadhātuyā ekova arahaṃ sammāsambuddho uppajjeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.”
Aṅguttara Nikāya 1	Numbered Discourses 1

❧

§ – Dutiya-vagga: Second: AN 1.278-

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22. Dutiya-vagga

22. Second

AN 1.278

278	278
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattī apubbaṃ acarimaṃ uppajjeyyuṃ. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for two wheel-turning monarchs to arise in the same solar system at the same time.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for just one wheel-turning monarch to arise in one solar system.”

AN 1.279

279	279
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī arahaṃ assa sammāsambuddho. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a woman to be a perfected one, a fully awakened Buddha.
Ṭhānañca kho, etaṃ, bhikkhave, vijjati yaṃ puriso arahaṃ assa sammāsambuddho. Ṭhānametaṃ vijjatī”ti.	But it is possible for a man to be a perfected one, a fully awakened Buddha.”

AN 1.280

280	280
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī rājā assa cakkavattī. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a woman to be a wheel-turning monarch.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puriso rājā assa cakkavattī. Ṭhānametaṃ vijjatī”ti.	But it is possible for a man to be a wheel-turning monarch.”

AN 1.281

281–283	281–283
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī sakkattaṃ kāreyya … pe … mārattaṃ kāreyya … pe … brahmattaṃ kāreyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a woman to perform the role of Sakka, Māra, or Brahmā.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puriso sakkattaṃ kāreyya … pe … mārattaṃ kāreyya … pe … brahmattaṃ kāreyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.”

AN 1.284

284	284
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a likable, desirable, agreeable result to come from bad bodily conduct.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an unlikable, undesirable, disagreeable result to come from bad bodily conduct.”

AN 1.285

285–286	285–286
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīduccaritassa … pe … yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for a likable, desirable, agreeable result to come from bad verbal … bad mental conduct.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for an unlikable, undesirable, disagreeable result to come from bad verbal … bad mental conduct.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Tatiya-vagga: Third: AN 1.287-

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23. Tatiya-vagga

23. Third

AN 1.287

287	287
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for an unlikable, undesirable, disagreeable result to come from good bodily conduct.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for a likable, desirable, agreeable result to come from good bodily conduct.”

AN 1.288

288–289	288–289
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīsucaritassa … pe … manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen for an unlikable, undesirable, disagreeable result to come from good verbal or mental conduct.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti.	But it is possible for a likable, desirable, agreeable result to come from good verbal or mental conduct.”

AN 1.290

290	290
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”

AN 1.291

291–292	291–292
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīduccaritasamaṅgī … pe … yaṃ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen that someone who has engaged in bad verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible that someone who has engaged in bad verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”

AN 1.293

293	293
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati.	It is impossible, monks, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”

AN 1.294

294–295	294–295
“Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīsucaritasamaṅgī … pe … yaṃ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati.	“It is impossible, monks, it cannot happen that someone who has engaged in good verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.
Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti.	But it is possible that someone who has engaged in good verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Paṭhama-vagga: First: AN 1.296-

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24. Paṭhama-vagga

24. First

AN 1.296

296	296
“Eka-dhammo, bhikkhave, bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	“one Dharma, monks, when developed and cultivated, leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katamo Eka-dhammo?	What one Dharma?
Buddhānussati.	Recollection of the Buddha.
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.	This one Dharma, when developed and cultivated, leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”

AN 1.297

297–305	297–305
“Eka-dhammo, bhikkhave, bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	“one Dharma, monks, when developed and cultivated leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katamo Eka-dhammo?	What one Dharma?
Dhammānussati … pe … saṅghānussati … sīlānussati … cāgānussati … devatānussati … ānāpānassati … maraṇassati … kāyagatāsati … upasamānussati.	Recollection of the Dharma … Recollection of the Saṅgha … Recollection of ethical conduct … Recollection of generosity … Recollection of the deities … rememberfulness of breathing … rememberfulness of death … body-immersed remembering … Recollection of peace.
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.	This one Dharma, when developed and cultivated, leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Dutiya-vagga: Second: AN 1.306-

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25. Dutiya-vagga

25. Second

AN 1.306

306	306
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti yathayidaṃ, bhikkhave, micchādiṭṭhi.	“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or, when they have arisen, makes them increase and grow like wrong view.
Micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti.	When you have wrong view, unskillful Dharmas arise and skillful Dharmas decline.”

AN 1.307

307	307
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti yathayidaṃ, bhikkhave, sammādiṭṭhi.	“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or, when they have arisen, makes them increase and grow like right view.
Sammādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti.	When you have right view, unarisen skillful Dharmas arise and unskillful Dharmas decline.”

AN 1.308

308	308
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā kusalā dhammā nuppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, micchādiṭṭhi.	“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like wrong view.
Micchādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā nuppajjanti uppannā ca kusalā dhammā parihāyantī”ti.	When you have wrong view, unskillful Dharmas arise and skillful Dharmas decline.”

AN 1.309

309	309
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā akusalā dhammā nuppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, sammādiṭṭhi.	“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like right view.
Sammādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā nuppajjanti uppannā ca akusalā dhammā parihāyantī”ti.	When you have right view, skillful Dharmas arise and unskillful Dharmas decline.”

AN 1.310

310	310
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṃ, bhikkhave, ayonisomanasikāro.	“monks, I do not see a single Dharma that gives rise to wrong view, and once arisen, makes it grow like improper attention.
Ayoniso, bhikkhave, manasi karoto anuppannā ceva micchādiṭṭhi uppajjati uppannā ca micchādiṭṭhi pavaḍḍhatī”ti.	When you attend improperly, wrong view arises, and once arisen it grows.”

AN 1.311

311	311
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṃ, bhikkhave, yonisomanasikāro.	“monks, I do not see a single Dharma that gives rise to right view, or, once it has already arisen, makes it grow like proper attention.
Yoniso, bhikkhave, manasi karoto anuppannā ceva sammādiṭṭhi uppajjati uppannā ca sammādiṭṭhi pavaḍḍhatī”ti.	When you attend properly, right view arises, and skillful Dharmas grow.”

AN 1.312

312	312
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ uppajjanti yathayidaṃ, bhikkhave, micchādiṭṭhi.	“monks, I do not see a single Dharma that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view.
Micchādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ uppajjantī”ti.	It is because they have wrong view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

AN 1.313

313	313
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ uppajjanti yathayidaṃ, bhikkhave, sammādiṭṭhi.	“monks, I do not see a single Dharma that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view.
Sammādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ uppajjantī”ti.	It is because they have right view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

AN 1.314

314	314
“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti.	“monks, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-activities all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Taṃ kissa hetu?	Why is that?
Diṭṭhi hissa, bhikkhave, pāpikā.	Because their view is bad.
Seyyathāpi, bhikkhave, nimbabījaṃ vā kosātakibījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati.	Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste.
Taṃ kissa hetu?	Why is that?
Bījañhissa, bhikkhave, pāpakaṃ.	Because the seed is bad.
Evamevaṃ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti.	In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-activities all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Taṃ kissa hetu?	Why is that?
Diṭṭhi hissa, bhikkhave, pāpikā”ti.	Because their view is bad.”

AN 1.315

315	315
“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	“monks, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-activities all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Taṃ kissa hetu?	Why is that?
Diṭṭhi hissa, bhikkhave, bhaddikā.	Because their view is good.
Seyyathāpi, bhikkhave, ucchubījaṃ vā sālibījaṃ vā muddikābījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ madhurattāya sātattāya asecanakattāya saṃvattati.	Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.
Taṃ kissa hetu?	Why is that?
Bījaṃ hissa, bhikkhave, bhaddakaṃ.	Because the seed is good.
Evamevaṃ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-activities all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Taṃ kissa hetu?	Why is that?
Diṭṭhi hissa, bhikkhave, bhaddikā”ti.	Because their view is good.”
Aṅguttara Nikāya 1	Numbered Discourses 1

❧

§ – Tatiya-vagga: Third: AN 1.316-

all

26. Tatiya-vagga

26. Third

AN 1.316

316	316
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	“One person, monks, arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Katamo ekapuggalo?	What one person?
Micchādiṭṭhiko hoti viparītadassano.	Someone with wrong view, whose perspective is distorted.
So bahujanaṃ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti.	They draw many people away from the true Dharma and establish them in false Dharmas.
Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.	This is one person who arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”

AN 1.317

317	317
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	“One person, monks, arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katamo ekapuggalo?	What one person?
Sammādiṭṭhiko hoti aviparītadassano.	Someone with right view, whose perspective is undistorted.
So bahujanaṃ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti.	They draw many people away from false Dharmas and establish them in the true Dharma.
Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.	This is one person who arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

AN 1.318

318	318
“Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yaṃ evaṃ mahāsāvajjaṃ yathayidaṃ, bhikkhave, micchādiṭṭhi.	“monks, I do not see a single Dharma that is so very blameworthy as wrong view.
Micchādiṭṭhiparamāni, bhikkhave, mahāsāvajjānī”ti.	Wrong view is the most blameworthy thing of all.”

AN 1.319

319	319
“Nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi yo evaṃ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ yathayidaṃ, bhikkhave, makkhali moghapuriso.	“monks, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that foolish man, Makkhali.
Seyyathāpi, bhikkhave, nadīmukhe khippaṃ uḍḍeyya bahūnaṃ macchānaṃ ahitāya dukkhāya anayāya byasanāya;	Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish,
evamevaṃ kho, bhikkhave, makkhali moghapuriso manussakhippaṃ maññe loke uppanno bahūnaṃ sattānaṃ ahitāya dukkhāya anayāya byasanāyā”ti.	so too that foolish man, Makkhali, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”

AN 1.320

320	320
“Durakkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṃ apuññaṃ pasavanti.	“monks, the one who encourages someone in a poorly explained Dharma and training, the one who they encourage, and the one who practices accordingly all make much bad karma.
Taṃ kissa hetu?	Why is that?
Durakkhātattā, bhikkhave, dhammassā”ti.	Because the Dharma is poorly explained.”

AN 1.321

321	321
“Svākkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṃ puññaṃ pasavanti.	“monks, the one who encourages someone in a well explained Dharma and training, the one who they encourage, and the one who practices accordingly all make much merit.
Taṃ kissa hetu?	Why is that?
Svākkhātattā, bhikkhave, dhammassā”ti.	Because the Dharma is well explained.”

AN 1.322

322	322
“Durakkhāte, bhikkhave, dhammavinaye dāyakena mattā jānitabbā, no paṭiggāhakena.	“monks, in a poorly explained Dharma and training, the donor should know moderation, not the recipient.
Taṃ kissa hetu?	Why is that?
Durakkhātattā, bhikkhave, dhammassā”ti.	Because the Dharma is poorly explained.”

AN 1.323

323	323
“Svākkhāte, bhikkhave, dhammavinaye paṭiggāhakena mattā jānitabbā, no dāyakena.	“monks, in a well explained Dharma and training, the recipient should know moderation, not the donor.
Taṃ kissa hetu?	Why is that?
Svākkhātattā, bhikkhave, dhammassā”ti.	Because the Dharma is well explained.”

AN 1.324

324	324
“Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṃ viharati.	“monks, in a poorly explained Dharma and training an energetic person lives in suffering.
Taṃ kissa hetu?	Why is that?
Durakkhātattā, bhikkhave, dhammassā”ti.	Because the Dharma is poorly explained.”

AN 1.325

325	325
“Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṃ viharati.	“monks, in a well explained Dharma and training a lazy person lives in suffering.
Taṃ kissa hetu?	Why is that?
Svākkhātattā, bhikkhave, dhammassā”ti.	Because the Dharma is well explained.”

AN 1.326

326	326
“Durakkhāte, bhikkhave, dhammavinaye yo kusīto so sukhaṃ viharati.	“monks, in a poorly explained Dharma and training a lazy person lives happily.
Taṃ kissa hetu?	Why is that?
Durakkhātattā, bhikkhave, dhammassā”ti.	Because the Dharma is poorly explained.”

AN 1.327

327	327
“Svākkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so sukhaṃ viharati.	“monks, in a well explained Dharma and training an energetic person lives happily.
Taṃ kissa hetu?	Why is that?
Svākkhātattā, bhikkhave, dhammassā”ti.	Because the Dharma is well explained.”

AN 1.328

328	328
“Seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti;	Just as, monks, even a tiny bit of fecal matter still stinks,
evamevaṃ kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.	so too I don’t approve of even a tiny bit of continued existence, not even for the length of a finger snap.”

AN 1.329

329	329
“Seyyathāpi, bhikkhave, appamattakampi muttaṃ duggandhaṃ hoti … appamattakopi kheḷo duggandho hoti … appamattakopi pubbo duggandho hoti … appamattakampi lohitaṃ duggandhaṃ hoti;	“Just as even a tiny bit of urine, or spit, or pus, or blood still stinks,
evamevaṃ kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.	so too I don’t approve of even a tiny bit of continued existence, not even for the length of a finger snap.”
Aṅguttara Nikāya 1	Numbered Discourses 1

❧

§ – Catuttha-vagga: Fourth: AN 1.333-

all

27. Catuttha-vagga

27. Fourth

AN 1.333

333	333
“Seyyathāpi, bhikkhave, appamattakaṃ imasmiṃ jambudīpe ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ;	“Just as, monks, in India the delightful parks, woods, meadows, and lotus ponds are few,
atha kho etadeva bahutaraṃ yadidaṃ ukkūlavikūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ;	while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many;
evamevaṃ kho, bhikkhave, appakā te sattā ye thalajā, atha kho eteva sattā bahutarā ye odakā.	so too the sentient beings born on land are few, while those born in water are many.

AN 1.334

334	334
… Evamevaṃ kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti;	… so too the sentient beings reborn as humans are few,
atha kho eteva sattā bahutarā ye aññatra manussehi paccājāyanti.	while those not reborn as humans are many.
… Evamevaṃ kho, bhikkhave, appakā te sattā ye majjhimesu janapadesu paccājāyanti;	… so too the sentient beings reborn in civilized countries are few,
atha kho eteva sattā bahutarā ye paccantimesu janapadesu paccājāyanti aviññātāresu milakkhesu.	while those reborn in the borderlands, among barbarian tribes, are many.

AN 1.335

335	335
… Evamevaṃ kho, bhikkhave, appakā te sattā ye paññavanto ajaḷā aneḷamūgā paṭibalā subhāsitadubbhāsitassa atthamaññātuṃ;	… so too the sentient beings who are wise, bright, clever, and able to distinguish the well said from the poorly said are few,
atha kho eteva sattā bahutarā ye duppaññā jaḷā eḷamūgā na paṭibalā subhāsitadubbhāsitassa atthamaññātuṃ.	while the sentient beings who are witless, dull, stupid, and unable to distinguish the well said from the poorly said are many.

AN 1.336

336	336
… Evamevaṃ kho, bhikkhave, appakā te sattā ye ariyena paññācakkhunā samannāgatā;	… so too the sentient beings who have the noble eye of wisdom are few,
atha kho eteva sattā bahutarā ye avijjāgatā sammūḷhā.	while those who are ignorant and confused are many.

AN 1.337

337	337
… Evamevaṃ kho, bhikkhave, appakā te sattā ye labhanti tathāgataṃ dassanāya;	… so too the sentient beings who get to see a Realized One are few,
atha kho eteva sattā bahutarā ye na labhanti tathāgataṃ dassanāya.	while those who don’t get to see a Realized One are many.

AN 1.338

338	338
… Evamevaṃ kho, bhikkhave, appakā te sattā ye labhanti tathāgatappaveditaṃ dhammavinayaṃ savanāya;	… so too the sentient beings who get to hear the Dharma and training proclaimed by a Realized One are few,
atha kho eteva sattā bahutarā ye na labhanti tathāgatappaveditaṃ dhammavinayaṃ savanāya.	while those sentient beings who don’t get to hear the Dharma and training proclaimed by a Realized One are many.

AN 1.339

339	339
… Evamevaṃ kho, bhikkhave, appakā te sattā ye sutvā dhammaṃ dhārenti;	… so too the sentient beings who remember the Dharmas they hear are few,
atha kho eteva sattā bahutarā ye sutvā dhammaṃ na dhārenti.	while those who don’t remember the Dharmas are many.

AN 1.340

340	340
… Evamevaṃ kho, bhikkhave, appakā te sattā ye dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti;	… so too the sentient beings who examine the meaning of the Dharmas they have memorized are few,
atha kho eteva sattā bahutarā ye dhātānaṃ dhammānaṃ atthaṃ na upaparikkhanti.	while those who don’t examine the meaning of the Dharmas are many.

AN 1.341

341	341
… Evamevaṃ kho, bhikkhave, appakā te sattā ye atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti;	… so too the sentient beings who understand the meaning and the Dharma and practice accordingly are few,
atha kho eteva sattā bahutarā ye atthamaññāya dhammamaññāya dhammānudhammaṃ na paṭipajjanti.	while those who understand the meaning and the Dharma but don’t practice accordingly are many.

AN 1.342

342	342
… Evamevaṃ kho, bhikkhave, appakā te sattā ye saṃvejaniyesu ṭhānesu saṃvijjanti;	… so too the sentient beings inspired by inspiring places are few,
atha kho eteva sattā bahutarā ye saṃvejaniyesu ṭhānesu na saṃvijjanti.	while those who are uninspired are many.

AN 1.343

343	343
… Evamevaṃ kho, bhikkhave, appakā te sattā ye saṃviggā yoniso padahanti;	… so too the sentient beings who, being inspired, strive effectively are few,
atha kho eteva sattā bahutarā ye saṃviggā yoniso na padahanti.	while those who, even though inspired, don’t strive effectively are many.

AN 1.344

344	344
… Evamevaṃ kho, bhikkhave, appakā te sattā ye vavassaggārammaṇaṃ karitvā labhanti samādhiṃ labhanti cittassekaggataṃ;	… so too the sentient beings who, relying on letting go, gain undistractible-lucidity, gain unification of mind are few,
atha kho eteva sattā bahutarā ye vavassaggārammaṇaṃ karitvā na labhanti samādhiṃ na labhanti cittassekaggataṃ.	while those who don’t gain undistractible-lucidity, don’t gain unification of mind relying on letting go are many.

AN 1.345

345	345
… Evamevaṃ kho, bhikkhave, appakā te sattā ye annaggarasaggānaṃ lābhino;	… so too the sentient beings who get the best food and flavors are few,
atha kho eteva sattā bahutarā ye annaggarasaggānaṃ na lābhino, uñchena kapālābhatena yāpenti.	while those who don’t get the best food and flavors, but get by with scraps in an alms bowl are many.

AN 1.346

346	346
… Evamevaṃ kho, bhikkhave, appakā te sattā ye attharasassa dhammarasassa vimuttirasassa lābhino;	… so too the sentient beings who get the essence of the meaning, the essence of the Dharma, and the essence of freedom are few,
atha kho eteva sattā bahutarā ye attharasassa dhammarasassa vimuttirasassa na lābhino.	while the sentient beings who don’t get the essence of the meaning, the essence of the Dharma, and the essence of freedom are many.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘attharasassa dhammarasassa vimuttirasassa lābhino bhavissāmā’ti.	‘We will get the essence of the meaning, the essence of the Dharma, the essence of freedom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 1.347

347–349	347–349
“Seyyathāpi, bhikkhave, appamattakaṃ imasmiṃ jambudīpe ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ;	“Just as, monks, in India the delightful parks, woods, meadows, and lotus ponds are few,
atha kho etadeva bahutaraṃ yadidaṃ ukkūlavikūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ.	while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many;
Evamevaṃ kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti, atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti … pe … tiracchānayoniyā paccājāyanti … pe … pettivisaye paccājāyanti”.	so too, those who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.350

350–352	350–352
… Evamevaṃ kho, bhikkhave, appakā te sattā ye manussā cutā devesu paccājāyanti;	“… the sentient beings who die as humans and are reborn as gods are few,
atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti.	while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.353

353–355	353–355
… Evamevaṃ kho, bhikkhave, appakā te sattā ye devā cutā devesu paccājāyanti;	“… the sentient beings who die as gods and are reborn as gods are few,
atha kho eteva sattā bahutarā ye devā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti.	while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.356

356–358	356–358
… Evamevaṃ kho, bhikkhave, appakā te sattā ye devā cutā manussesu paccājāyanti;	“… the sentient beings who die as gods and are reborn as humans are few,
atha kho eteva sattā bahutarā ye devā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti.	while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.359

359–361	359–361
… Evamevaṃ kho, bhikkhave, appakā te sattā ye nirayā cutā manussesu paccājāyanti;	“… the sentient beings who die in hell and are reborn as humans are few,
atha kho eteva sattā bahutarā ye nirayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti.	while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.362

362–364	362–364
… Evamevaṃ kho, bhikkhave, appakā te sattā ye nirayā cutā devesu paccājāyanti;	“… the sentient beings who die in hell and are reborn as gods are few,
atha kho eteva sattā bahutarā ye nirayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti.	while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.365

365–367	365–367
… Evamevaṃ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā manussesu paccājāyanti;	“… the sentient beings who die as animals and are reborn as humans are few,
atha kho eteva sattā bahutarā ye tiracchānayoniyā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti.	while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.368

368–370	368–370
… Evamevaṃ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā devesu paccājāyanti;	“… the sentient beings who die as animals and are reborn as gods are few,
atha kho eteva sattā bahutarā ye tiracchānayoniyā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti.	while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.371

371–373	371–373
… Evamevaṃ kho, bhikkhave, appakā te sattā ye pettivisayā cutā manussesu paccājāyanti;	“… the sentient beings who die as ghosts and are reborn as humans are few,
atha kho eteva sattā bahutarā ye pettivisayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyanti.	while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.374

374–377	374–377
… Evamevaṃ kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti;	“… the sentient beings who die as ghosts and are reborn as gods are few,
atha kho eteva sattā bahutarā ye pettivisayā cutā niraye paccājāyanti … tiracchānayoniyā paccājāyanti … pettivisaye paccājāyan”ti.	while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”
Aṅguttara Nikāya 1	Numbered Discourses 1

❧

§ – Pasāda-kara-dhamma-vagga: Inspirational dhamma: AN 1.378-

all

28. Pasāda-kara-dhamma-vagga

28. Inspirational

AN 1.378

378–393	378–393
“Addhamidaṃ, bhikkhave, lābhānaṃ yadidaṃ āraññikattaṃ … pe … piṇḍapātikattaṃ … paṃsukūlikattaṃ … tecīvarikattaṃ … dhammakathikattaṃ … vinayadharattaṃ … bāhusaccaṃ … thāvareyyaṃ … ākappasampadā … parivārasampadā … mahāparivāratā … kolaputti … vaṇṇapokkharatā … kalyāṇavākkaraṇatā … appicchatā … appābādhatā”ti.	“monks, this is definitely something worth having, that is, living in the wilderness … eating only alms-food … wearing rag robes … having just three robes … instructing Dhamma … memorizing the Vinaya … being very learned … being respected … being well-presented … having a following … having a large following … coming from a good family … being handsome … being a good speaker … having few wishes … having good health.”
Aṅguttara Nikāya 1	Numbered Discourses 1

§ – Aparaaccharāsaṅghāta-vagga: Another Chapter on a Finger Snap: AN 1.394-

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29. Aparaaccharāsaṅghāta-vagga

29. Another Chapter on a Finger Snap

AN 1.394 (develop first jhāna j1🌘 for fingersnap of jhāna)

394	394
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu paṭhamaṃ jhānaṃ bhāveti, ayaṃ vuccati, bhikkhave:	“If, monks, a monk develops the first jhāna, even for the time of a finger snap, they are called
‘bhikkhu arittajjhāno viharati, satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’.	a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.
Ko pana vādo ye naṃ bahulīkarontī”ti.	How much more so those who make much of it!”

AN 1.395 (develop second jhāna j2🌗 for fingersnap of jhāna)

AN 1.396 (develop third jhāna j3🌖 for fingersnap of jhāna)

AN 1.397 (develop fourth jhāna j4🌕 for fingersnap of jhāna)

AN 1.398 (develop metta 1.🤝🤗 for fingersnap of jhāna)

AN 1.399 (develop karuna 2.👐😊️ for fingersnap of jhāna)

AN 1.400 (develop mudita 3.😊 for fingersnap of jhāna)

AN 1.401 (develop upekkha 4.🛆👁️ for fingersnap of jhāna)

395–401	395–401
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu dutiyaṃ jhānaṃ bhāveti … pe … tatiyaṃ jhānaṃ bhāveti … pe … catutthaṃ jhānaṃ bhāveti … pe … mettaṃ cetovimuttiṃ bhāveti … pe … karuṇaṃ cetovimuttiṃ bhāveti … pe … muditaṃ cetovimuttiṃ bhāveti … pe … upekkhaṃ cetovimuttiṃ bhāveti … pe ….	“If, monks, a monk develops the second … third … or fourth jhāna … or the heart’s release byfriendly-kindness … or the heart’s release by compassion … or the heart’s release by rejoicing … or the heart’s release by equanimous-observation, even for the time of a finger snap …

(expand as in AN ^1.394)

AN 1.402 (develop 4sp🐘 1/4 kāya anupassana for fingersnap of jhāna)

AN 1.403 (develop 4sp🐘 2/4 vedana anupassana for fingersnap of jhāna)

AN 1.404 (develop 4sp🐘 3/4 citta anupassana for fingersnap of jhāna)

AN 1.405 (develop 4sp🐘 4/4 Dhamma anupassana for fingersnap of jhāna)

402–405	402–405
Kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ … pe …	If a monk lives continuously seeing the body as a body truly is …
vedanāsu vedanānupassī viharati …	If a monk lives continuously seeing sensations as sensations truly are …
citte cittānupassī viharati …	If a monk lives continuously seeing the mind as a mind truly is …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	If a monk lives continuously seeing the Dharma as Dharma truly is …—ardent, lucidly-discerning, and rememberful, rid of desire and aversion for the world, even for the time of a finger snap …

(expand as in AN ^1.394)

AN 1.406 (develop right effort 1/4 for fingersnap of jhāna)

AN 1.407 (develop right effort 2/4 for fingersnap of jhāna)

AN 1.408 (develop right effort 3/4 for fingersnap of jhāna)

AN 1.409 (develop right effort 4/4 for fingersnap of jhāna)

406–409	406–409
Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas don’t arise, even for the time of a finger snap …
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up, even for the time of a finger snap …
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have not arisen do arise, even for the time of a finger snap …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development, even for the time of a finger snap …

(expand as in AN ^1.394)

AN 1.410 (develop 4ip 🌕⚡ iddhi-pāda 1/4 for fingersnap of jhāna)

AN 1.411 (develop 4ip 🌕⚡ iddhi-pāda 2/4 for fingersnap of jhāna)

AN 1.412 (develop 4ip 🌕⚡ iddhi-pāda 3/4 for fingersnap of jhāna)

AN 1.413 (develop 4ip 🌕⚡ iddhi-pāda 4/4 for fingersnap of jhāna)

410–413	410–413
Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti … vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti … cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti … vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti ….	If they develop the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort … the basis of psychic power that has undistractible-lucidity due to vigor, and active effort … the basis of psychic power that has undistractible-lucidity due to mental development, and active effort … the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort, even for the time of a finger snap …

(expand as in AN ^1.394)

AN 1.414 (develop 1👌️ indriya/faculty for fingersnap of jhāna)

AN 1.415 (develop 2🏹 indriya/faculty for fingersnap of jhāna)

AN 1.416 (develop 3🐘 indriya/faculty for fingersnap of jhāna)

AN 1.417 (develop 4🌄 indriya/faculty for fingersnap of jhāna)

AN 1.418 (develop 5👁 indriya/faculty for fingersnap of jhāna)

414–418	414–418
Saddhindriyaṃ bhāveti … vīriyindriyaṃ bhāveti … satindriyaṃ bhāveti … samādhindriyaṃ bhāveti … paññindriyaṃ bhāveti ….	If they develop the faculty of justifiable-trust … the faculty of vigor … the faculty of rememberfulness … the faculty of undistractible-lucidity … the faculty of wisdom, even for the time of a finger snap …

(expand as in AN ^1.394)

AN 1.419 (develop 1👌️ bala/power for fingersnap of jhāna)

AN 1.420 (develop 2🏹 bala/power for fingersnap of jhāna)

AN 1.421 (develop 3🐘 bala/power for fingersnap of jhāna)

AN 1.422 (develop 4🌄 bala/power for fingersnap of jhāna)

AN 1.423 (develop 5👁 bala/power for fingersnap of jhāna)

419–423	419–423
Saddhābalaṃ bhāveti … vīriyabalaṃ bhāveti … satibalaṃ bhāveti … samādhibalaṃ bhāveti … paññābalaṃ bhāveti ….	If they develop the power of justifiable-trust … the power of vigor … the power of rememberfulness … the power of undistractible-lucidity … the power of wisdom, even for the time of a finger snap …

(expand as in AN ^1.394)

AN 1.424 (develop 1🐘 sam-bojjhanga/awakening factor for fingersnap of jhāna)

AN 1.425 (develop 2💭🕵️ sam-bojjhanga/awakening factor for fingersnap of jhāna)

AN 1.426 (develop 3🏹 sam-bojjhanga/awakening factor for fingersnap of jhāna)

AN 1.427 (develop 4😁 sam-bojjhanga/awakening factor for fingersnap of jhāna)

AN 1.428 (develop 5🌊 sam-bojjhanga/awakening factor for fingersnap of jhāna)

AN 1.429 (develop 6🌄 sam-bojjhanga/awakening factor for fingersnap of jhāna)

AN 1.430 (develop 7🛆👁 sam-bojjhanga/awakening factor for fingersnap of jhāna)

424–430	424–430
Satisambojjhaṅgaṃ bhāveti … dhammavicayasambojjhaṅgaṃ bhāveti … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti ….	If they develop the awakening factor of rememberfulness … the awakening factor of investigation of dharmas … the awakening factor of vigor … the awakening factor of mental-joy … the awakening factor of pacification … the awakening factor of undistractible-lucidity … the awakening factor of equanimous-observation, even for the time of a finger snap …

(expand as in AN ^1.394)

AN 1.431 (develop 1👁 noble 8fold factor for fingersnap of jhāna)

AN 1.432 (develop 2💭 noble 8fold factor for fingersnap of jhāna)

AN 1.433 (develop 3💬 noble 8fold factor for fingersnap of jhāna)

AN 1.434 (develop 4🏃 noble 8fold factor for fingersnap of jhāna)

AN 1.435 (develop 5👑 noble 8fold factor for fingersnap of jhāna)

AN 1.436 (develop 6🏹 noble 8fold factor for fingersnap of jhāna)

AN 1.437 (develop 7🐘 noble 8fold factor for fingersnap of jhāna)

AN 1.438 (develop 8🌄 noble 8fold factor for fingersnap of jhāna)

431–438	431–438
Sammādiṭṭhiṃ bhāveti … sammāsaṅkappaṃ bhāveti … sammāvācaṃ bhāveti … sammākammantaṃ bhāveti … sammāājīvaṃ bhāveti … sammāvāyāmaṃ bhāveti … sammāsatiṃ bhāveti … sammāsamādhiṃ bhāveti ….	If they develop right view … right thought … right speech … right action … right livelihood … right effort … right rememberfulness … right undistractible-lucidity, even for the time of a finger snap …

(expand as in AN ^1.394)

AN 1.439 (develop 8 abhi-bh-āyatana 1/8 for fingersnap of jhāna)

AN 1.440 (develop 8 abhi-bh-āyatana 2/8 for fingersnap of jhāna)

AN 1.441 (develop 8 abhi-bh-āyatana 3/8 for fingersnap of jhāna)

AN 1.442 (develop 8 abhi-bh-āyatana 4/8 for fingersnap of jhāna)

AN 1.443 (develop 8 abhi-bh-āyatana 5/8 for fingersnap of jhāna)

AN 1.444 (develop 8 abhi-bh-āyatana 6/8 for fingersnap of jhāna)

AN 1.445 (develop 8 abhi-bh-āyatana 7/8 for fingersnap of jhāna)

AN 1.446 (develop 8 abhi-bh-āyatana 8/8 for fingersnap of jhāna)

439–446	439–446
Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.	Perceiving form internally, they see visions externally, limited, both pretty and ugly.
Tāni abhibhuyya:	Having mastered this, they are aware that:
‘jānāmi passāmī’ti— evaṃsaññī hoti.	‘I know and see.’
… ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.	Perceiving form internally, they see visions externally, limitless, both pretty and ugly.
Tāni abhibhuyya:	Having mastered this, they are aware that:
‘jānāmi passāmī’ti— evaṃsaññī hoti.	‘I know and see.’
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.	Not perceiving form internally, they see visions externally, limited, both pretty and ugly.
Tāni abhibhuyya:	Having mastered this, they are aware that:
‘jānāmi passāmī’ti— evaṃsaññī hoti.	‘I know and see.’
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.	Not perceiving form internally, they see visions externally, limitless, both pretty and ugly.
Tāni abhibhuyya:	Having mastered this, they are aware that:
‘jānāmi passāmī’ti— evaṃsaññī hoti.	‘I know and see.’
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	Not perceiving form internally, they see visions externally that are blue, with blue color, blue hue, and blue tint.
Tāni abhibhuyya:	Having mastered this, they are aware that:
‘jānāmi passāmī’ti— evaṃsaññī hoti.	‘I know and see.’
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	Not perceiving form internally, they see visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
Tāni abhibhuyya:	Having mastered this, they are aware that:
‘jānāmi passāmī’ti— evaṃsaññī hoti.	‘I know and see.’
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	Not perceiving form internally, they see visions externally that are red, with red color, red hue, and red tint.
Tāni abhibhuyya:	Having mastered this, they are aware that:
‘jānāmi passāmī’ti— evaṃsaññī hoti.	‘I know and see.’
… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	Not perceiving form internally, they see visions externally that are white, with white color, white hue, and white tint.
Tāni abhibhuyya:	Having mastered this, they are aware that:
‘jānāmi passāmī’ti— evaṃsaññī hoti.	‘I know and see.’

(expand as in AN ^1.394)

❧

AN 1.447 (develop 8 vimokkha 1/8 for fingersnap of jhāna)

AN 1.448 (develop 8 vimokkha 2/8 for fingersnap of jhāna)

AN 1.449 (develop 8 vimokkha 3/8 for fingersnap of jhāna)

AN 1.450 (develop 8 vimokkha 4/8 for fingersnap of jhāna)

AN 1.451 (develop 8 vimokkha 5/8 for fingersnap of jhāna)

AN 1.452 (develop 8 vimokkha 6/8 for fingersnap of jhāna)

AN 1.453 (develop 8 vimokkha 7/8 for fingersnap of jhāna)

AN 1.454 (develop 8 vimokkha 8/8 for fingersnap of jhāna)

447–454	447–454
Rūpī rūpāni passati … ajjhattaṃ arūpasaññī bahiddhā rūpāni passati … subhanteva adhimutto hoti … sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati … sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati … sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati … sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati … sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati ….	Having form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …

(expand as in AN ^1.394)

AN 1.455 (develop 10 kasinas 1/10 for fingersnap of jhāna)

AN 1.456 (develop 10 kasinas 2/10 for fingersnap of jhāna)

AN 1.457 (develop 10 kasinas 3/10 for fingersnap of jhāna)

AN 1.458 (develop 10 kasinas 4/10 for fingersnap of jhāna)

AN 1.459 (develop 10 kasinas 5/10 for fingersnap of jhāna)

AN 1.460 (develop 10 kasinas 6/10 for fingersnap of jhāna)

AN 1.461 (develop 10 kasinas 7/10 for fingersnap of jhāna)

AN 1.462 (develop 10 kasinas 8/10 for fingersnap of jhāna)

AN 1.463 (develop 10 kasinas 9/10 for fingersnap of jhāna)

AN 1.464 (develop 10 kasinas 10/10 for fingersnap of jhāna)

455–464	455–464
Pathavikasiṇaṃ bhāveti … āpokasiṇaṃ bhāveti … tejokasiṇaṃ bhāveti … vāyokasiṇaṃ bhāveti … nīlakasiṇaṃ bhāveti … pītakasiṇaṃ bhāveti … lohitakasiṇaṃ bhāveti … odātakasiṇaṃ bhāveti … ākāsakasiṇaṃ bhāveti … viññāṇakasiṇaṃ bhāveti …. ()	They develop the meditation on universal earth … the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness …

(expand as in AN ^1.394)

❧

(ten perceptions to develop AN ^7.49)

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465–474

(expand each of 10 as in AN ^1.394)

AN 1.465 (asubha/foulness for fingersnap of jhāna)

Asubhasaññaṃ bhāveti …

They develop the perception of ugliness …

AN 1.466 (death for fingersnap of jhāna)

maraṇasaññaṃ bhāveti …

the perception of death …

AN 1.467 (repulsive food for fingersnap of jhāna)

āhāre paṭikūlasaññaṃ bhāveti …

the perception of the repulsiveness of food …

AN 1.468 (dissatisfaction with world for fingersnap of jhāna)

sabbaloke anabhiratisaññaṃ bhāveti …

the perception of dissatisfaction with the whole world …

AN 1.469 (impermanence for fingersnap of jhāna)

aniccasaññaṃ bhāveti …

the perception of impermanence …

AN 1.470 (suffering in impermanence for fingersnap of jhāna)

anicce dukkhasaññaṃ bhāveti …

the perception of suffering in impermanence …

AN 1.471 (not self in suffering for fingersnap of jhāna)

dukkhe anattasaññaṃ bhāveti …

the perception of not-self in suffering …

AN 1.472 (abandoning for fingersnap of jhāna)

pahānasaññaṃ bhāveti …

the perception of giving up …

AN 1.473 (dispassion for fingersnap of jhāna)

virāgasaññaṃ bhāveti …

the perception of fading away …

AN 1.474 (cessation for fingersnap of jhāna)

nirodhasaññaṃ bhāveti …

the perception of cessation …

(expand as in AN ^1.394)

(ten perceptions to develop)

all

475–484

(expand each of 10 as in AN ^1.394)

AN 1.475 (impermanence for fingersnap of jhāna)

Aniccasaññaṃ bhāveti …

They develop the perception of impermanence …

AN 1.476 (not self for fingersnap of jhāna)

anattasaññaṃ bhāveti …

the perception of not-self …

AN 1.477 (death for fingersnap of jhāna)

maraṇasaññaṃ bhāveti …

the perception of death …

AN 1.478 (repulsive food for fingersnap of jhāna)

āhāre paṭikūlasaññaṃ bhāveti …

the perception of the repulsiveness of food …

AN 1.479 (dissatisfied with world for fingersnap of jhāna)

sabbaloke anabhiratisaññaṃ bhāveti …

the perception of dissatisfaction with the whole world …

AN 1.480 (💀☠️ Skeleton for fingersnap of jhāna)

aṭṭhikasaññaṃ bhāveti …

the perception of a skeleton …

AN 1.481 (🐛🧟 worm-infested for fingersnap of jhāna)

puḷavakasaññaṃ bhāveti …

the perception of the worm-infested corpse …

AN 1.482 (🧟black-and-blue-[corpse] for fingersnap of jhāna)

vinīlakasaññaṃ bhāveti …

the perception of the livid corpse …

AN 1.483 (🕸️🧟 fissured-[corpse] for fingersnap of jhāna)

vicchiddakasaññaṃ bhāveti …

the perception of the split open corpse …

AN 1.484 (🧟 bloated-[corpse] for fingersnap of jhāna)

uddhumātakasaññaṃ bhāveti …

the perception of the bloated corpse …

(expand as in AN ^1.394)

(ten recollections to develop: first 6 from AN ^6.10)

all

485–494

(expand each of 10 as in AN ^1.394)

AN 1.485 (recall Buddha for fingersnap of jhāna)

Buddhānussatiṃ bhāveti …

They develop the recollection of the Buddha …

AN 1.486 (recall Dhamma for fingersnap of jhāna)

dhammānussatiṃ bhāveti …

the recollection of the Dharma …

AN 1.487 (recall Sangha for fingersnap of jhāna)

saṅghānussatiṃ bhāveti …

the recollection of the Saṅgha …

AN 1.488 (recall sīla for fingersnap of jhāna)

sīlānussatiṃ bhāveti …

the recollection of ethical conduct …

AN 1.489 (recall generosity for fingersnap of jhāna)

cāgānussatiṃ bhāveti …

the recollection of generosity …

AN 1.490 (recall devas for fingersnap of jhāna)

devatānussatiṃ bhāveti …

the recollection of the deities …

AN 1.491 (breath meditation 16🌬️😤‍ for fingersnap of jhāna)

ānāpānassatiṃ bhāveti …

rememberfulness of breathing …

AN 1.492 (maraṇa-s-sati 💀 for fingersnap of jhāna)

maraṇassatiṃ bhāveti …

the recollection of death …

AN 1.493 (kāya-gatā-sati 🏃‍ for fingersnap of jhāna)

kāyagatāsatiṃ bhāveti …

body-immersed remembering …

AN 1.494 (recall peace for fingersnap of jhāna)

upasamānussatiṃ bhāveti …

the recollection of peace …”

(expand as in AN ^1.394)

(5ind🖐️, 5bal👊️ combined with first jhāna)

all

495–534

(expand each of 10 as in AN ^1.394)

Paṭhamajjhānasahagataṃ saddhindriyaṃ bhāveti …	They develop the faculty of justifiable-trust together with the first jhāna …
vīriyindriyaṃ bhāveti …	the faculty of vigor …
satindriyaṃ bhāveti …	the faculty of rememberfulness …
samādhindriyaṃ bhāveti …	the faculty of undistractible-lucidity …
paññindriyaṃ bhāveti …	the faculty of wisdom …
saddhābalaṃ bhāveti …	the power of justifiable-trust …
vīriyabalaṃ bhāveti …	the power of vigor …
satibalaṃ bhāveti …	the power of rememberfulness …
samādhibalaṃ bhāveti …	the power of undistractible-lucidity …
paññābalaṃ bhāveti …	the power of wisdom together with the first jhāna …

AN 1.495 (develop [permutation] for fingersnap of jhāna)

AN 1.496 (develop [permutation] for fingersnap of jhāna)

AN 1.497 (develop [permutation] for fingersnap of jhāna)

AN 1.498 (develop [permutation] for fingersnap of jhāna)

AN 1.499 (develop [permutation] for fingersnap of jhāna)

AN 1.500 (develop [permutation] for fingersnap of jhāna)

AN 1.501 (develop [permutation] for fingersnap of jhāna)

AN 1.502 (develop [permutation] for fingersnap of jhāna)

AN 1.503 (develop [permutation] for fingersnap of jhāna)

AN 1.504 (develop [permutation] for fingersnap of jhāna)

AN 1.505 (develop [permutation] for fingersnap of jhāna)

AN 1.506 (develop [permutation] for fingersnap of jhāna)

AN 1.507 (develop [permutation] for fingersnap of jhāna)

AN 1.508 (develop [permutation] for fingersnap of jhāna)

AN 1.509 (develop [permutation] for fingersnap of jhāna)

AN 1.510 (develop [permutation] for fingersnap of jhāna)

AN 1.511 (develop [permutation] for fingersnap of jhāna)

AN 1.512 (develop [permutation] for fingersnap of jhāna)

AN 1.513 (develop [permutation] for fingersnap of jhāna)

AN 1.514 (develop [permutation] for fingersnap of jhāna)

AN 1.515 (develop [permutation] for fingersnap of jhāna)

AN 1.516 (develop [permutation] for fingersnap of jhāna)

AN 1.517 (develop [permutation] for fingersnap of jhāna)

AN 1.518 (develop [permutation] for fingersnap of jhāna)

AN 1.519 (develop [permutation] for fingersnap of jhāna)

AN 1.520 (develop [permutation] for fingersnap of jhāna)

AN 1.521 (develop [permutation] for fingersnap of jhāna)

AN 1.522 (develop [permutation] for fingersnap of jhāna)

AN 1.523 (develop [permutation] for fingersnap of jhāna)

AN 1.524 (develop [permutation] for fingersnap of jhāna)

AN 1.525 (develop [permutation] for fingersnap of jhāna)

AN 1.526 (develop [permutation] for fingersnap of jhāna)

AN 1.527 (develop [permutation] for fingersnap of jhāna)

AN 1.528 (develop [permutation] for fingersnap of jhāna)

AN 1.529 (develop [permutation] for fingersnap of jhāna)

AN 1.530 (develop [permutation] for fingersnap of jhāna)

AN 1.531 (develop [permutation] for fingersnap of jhāna)

AN 1.532 (develop [permutation] for fingersnap of jhāna)

AN 1.533 (develop [permutation] for fingersnap of jhāna)

AN 1.534 (develop [permutation] for fingersnap of jhāna)

(expand as in AN ^1.394)

❧

(permutations combined with finger snap jhāna)

all

535–574

(expand each of 10 as in AN ^1.394)

AN 1.535 (develop [permutation] for fingersnap of jhāna)

AN 1.536 (develop [permutation] for fingersnap of jhāna)

AN 1.537 (develop [permutation] for fingersnap of jhāna)

AN 1.538 (develop [permutation] for fingersnap of jhāna)

AN 1.539 (develop [permutation] for fingersnap of jhāna)

AN 1.540 (develop [permutation] for fingersnap of jhāna)

AN 1.541 (develop [permutation] for fingersnap of jhāna)

AN 1.542 (develop [permutation] for fingersnap of jhāna)

AN 1.543 (develop [permutation] for fingersnap of jhāna)

AN 1.544 (develop [permutation] for fingersnap of jhāna)

AN 1.545 (develop [permutation] for fingersnap of jhāna)

AN 1.546 (develop [permutation] for fingersnap of jhāna)

AN 1.547 (develop [permutation] for fingersnap of jhāna)

AN 1.548 (develop [permutation] for fingersnap of jhāna)

AN 1.549 (develop [permutation] for fingersnap of jhāna)

AN 1.550 (develop [permutation] for fingersnap of jhāna)

AN 1.551 (develop [permutation] for fingersnap of jhāna)

AN 1.552 (develop [permutation] for fingersnap of jhāna)

AN 1.553 (develop [permutation] for fingersnap of jhāna)

AN 1.554 (develop [permutation] for fingersnap of jhāna)

AN 1.555 (develop [permutation] for fingersnap of jhāna)

AN 1.556 (develop [permutation] for fingersnap of jhāna)

AN 1.557 (develop [permutation] for fingersnap of jhāna)

AN 1.558 (develop [permutation] for fingersnap of jhāna)

AN 1.559 (develop [permutation] for fingersnap of jhāna)

AN 1.560 (develop [permutation] for fingersnap of jhāna)

AN 1.561 (develop [permutation] for fingersnap of jhāna)

AN 1.562 (develop [permutation] for fingersnap of jhāna)

AN 1.563 (develop [permutation] for fingersnap of jhāna)

AN 1.564 (develop [permutation] for fingersnap of jhāna)

AN 1.565 (develop [permutation] for fingersnap of jhāna)

AN 1.566 (develop [permutation] for fingersnap of jhāna)

AN 1.567 (develop [permutation] for fingersnap of jhāna)

AN 1.568 (develop [permutation] for fingersnap of jhāna)

AN 1.569 (develop [permutation] for fingersnap of jhāna)

AN 1.570 (develop [permutation] for fingersnap of jhāna)

AN 1.571 (develop [permutation] for fingersnap of jhāna)

AN 1.572 (develop [permutation] for fingersnap of jhāna)

AN 1.573 (develop [permutation] for fingersnap of jhāna)

AN 1.574 (develop [permutation] for fingersnap of jhāna)

Dutiyajjhānasahagataṃ … pe …	Together with the second jhāna …
tatiyajjhānasahagataṃ … pe …	the third jhāna …
catutthajjhānasahagataṃ … pe …	the fourth jhāna …
mettāsahagataṃ … pe …	friendly-kindness …
karuṇāsahagataṃ … pe …	compassion …
muditāsahagataṃ … pe …	rejoicing …
upekkhāsahagataṃ saddhindriyaṃ bhāveti …	They develop the faculty of justifiable-trust together with equanimous-observation …
vīriyindriyaṃ bhāveti …	They develop the faculty of vigor …
satindriyaṃ bhāveti …	the faculty of rememberfulness …
samādhindriyaṃ bhāveti …	the faculty of undistractible-lucidity …
paññindriyaṃ bhāveti …	the faculty of wisdom …
saddhābalaṃ bhāveti …	the power of justifiable-trust …
vīriyabalaṃ bhāveti …	the power of vigor …
satibalaṃ bhāveti …	the power of rememberfulness …
samādhibalaṃ bhāveti …	the power of undistractible-lucidity …
paññābalaṃ bhāveti.	the power of wisdom …
Ayaṃ vuccati, bhikkhave:	That monk is called
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’.	a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.
Ko pana vādo ye naṃ bahulīkarontī”ti.	How much more so those who make much of it!”
Aṅguttara Nikāya 1	Numbered Discourses 1

❧

§ – Kāya-gatā-sati-vagga: body-immersed remembering: AN 1.575-615

all

30. Kāyagatāsativagga

30. body-immersed remembering

AN 1.575

575	575
“Yassa kassaci, bhikkhave, mahāsamuddo cetasā phuṭo antogadhā tassa kunnadiyo yā kāci samuddaṅgamā;	“monks, anyone who brings into their mind the great ocean includes all of the streams that run into it.
evamevaṃ, bhikkhave, yassa kassaci kāyagatā sati bhāvitā bahulīkatā antogadhā tassa kusalā dhammā ye keci vijjābhāgiyā”ti.	In the same way, anyone who has developed and cultivated body-immersed remembering includes all of the skillful Dharmas that play a part in realization.”

AN 1.576

576–582	576–582
“Eka-dhammo, bhikkhave, bhāvito bahulīkato mahato saṃvegāya saṃvattati … mahato atthāya saṃvattati … mahato yogakkhemāya saṃvattati … satisampajaññāya saṃvattati … ñāṇadassanappaṭilābhāya saṃvattati … diṭṭhadhammasukhavihārāya saṃvattati … vijjāvimuttiphalasacchikiriyāya saṃvattati.	“one Dharma, monks, when developed and cultivated leads to great inspiration… great benefit … great sanctuary … rememberfulness and awareness … gaining knowledge and vision … pleasureful meditation in the present life … the realization of the fruit of knowledge and freedom.
Katamo Eka-dhammo?	What one Dharma?
Kāyagatā sati.	body-immersed remembering.
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato mahato saṃvegāya saṃvattati … mahato atthāya saṃvattati … mahato yogakkhemāya saṃvattati … satisampajaññāya saṃvattati … ñāṇadassanappaṭilābhāya saṃvattati … diṭṭhadhammasukhavihārāya saṃvattati … vijjāvimuttiphalasacchikiriyāya saṃvattatī”ti.	This one Dharma, when developed and cultivated, leads to great inspiration… great benefit … great sanctuary … rememberfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.”

AN 1.583

583	583
“Eka-dhamme, bhikkhave, bhāvite bahulīkate	“When one ☸Dharma, monks, is developed and cultivated
kāyopi passambhati, cittampi passambhati,	the body and mind become pacified,
vitakka-vicārā-pi vūpasammanti,	thinking and considering settle down,
kevalāpi vijjābhāgiyā dhammā	and all of the ☸Dharmas that play a part in realization
Bhāvanā-pāripūriṃ gacchanti.	are developed to perfection.
Katamasmiṃ Eka-dhamme?	What one ☸Dharma?
Kāya-gatāya satiyā.	body-immersed remembering.
Imasmiṃ kho, bhikkhave, eka-dhamme bhāvite bahulīkate	When this one ☸Dharma is developed and cultivated,
kāyopi passambhati, cittampi passambhati,	the body and mind become pacified,
Vitakka-vicārāpi vūpasammanti,	thinking and considering settle down,
kevalāpi vijjābhāgiyā dhammā	and all of the ☸Dharmas that play a part in realization
bhāvanāpāripūriṃ gacchantī”ti.	are developed to perfection.”

AN 1.584

584	584
“Eka-dhamme, bhikkhave, bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyanti.	“When one Dharma, monks, is developed and cultivated, unskillful Dharmas do not arise, and, if they’ve already arisen, they are given up.
Katamasmiṃ Eka-dhamme?	What one Dharma?
Kāyagatāya satiyā.	body-immersed remembering.
Imasmiṃ kho, bhikkhave, Eka-dhamme bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyantī”ti.	When this one Dharma is developed and cultivated, unskillful Dharmas do not arise, and, if they’ve already arisen, they are given up.”

AN 1.585

585	585
“Eka-dhamme, bhikkhave, bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti.	“When one Dharma, monks, is developed and cultivated, skillful Dharmas arise, and, once they’ve arisen, they increase and grow.
Katamasmiṃ Eka-dhamme?	What one Dharma?
Kāyagatāya satiyā.	body-immersed remembering.
Imasmiṃ kho, bhikkhave, Eka-dhamme bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti.	When this one Dharma is developed and cultivated, skillful Dharmas arise, and, once they’ve arisen, they increase and grow.”

AN 1.586

586	586
“Eka-dhamme, bhikkhave, bhāvite bahulīkate avijjā pahīyati, vijjā uppajjati, asmimāno pahīyati, anusayā samugghātaṃ gacchanti, saṃyojanā pahīyanti.	“When one Dharma, monks, is developed and cultivated, ignorance is given up, knowledge arises, the conceit ‘I am’ is given up, the underlying tendencies are uprooted, and the fetters are given up.
Katamasmiṃ Eka-dhamme?	What one Dharma?
Kāyagatāya satiyā.	body-immersed remembering.
Imasmiṃ kho, bhikkhave, Eka-dhamme bhāvite bahulīkate avijjā pahīyati, vijjā uppajjati, asmimāno pahīyati, anusayā samugghātaṃ gacchanti, saṃyojanā pahīyantī”ti.	When this one Dharma is developed and cultivated, ignorance is given up, knowledge arises, the conceit ‘I am’ is given up, the underlying tendencies are uprooted, and the fetters are given up.”

AN 1.587

587–588	587–588
“Ekadhammo, bhikkhave, bhāvito bahulīkato paññāpabhedāya saṃvattati … anupādāparinibbānāya saṃvattati.	“one Dharma, monks, when developed and cultivated leads to demolition by wisdom … to nirvana by not grasping.
Katamo Eka-dhammo?	What one Dharma?
Kāyagatā sati.	body-immersed remembering.
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato paññāpabhedāya saṃvattati … anupādāparinibbānāya saṃvattatī”ti.	This one Dharma, monks, when developed and cultivated leads to demolition by wisdom … to nirvana by not grasping.”

AN 1.589

589–591	589–591
“Eka-dhamme, bhikkhave, bhāvite bahulīkate anekadhātupaṭivedho hoti … nānādhātupaṭivedho hoti … anekadhātupaṭisambhidā hoti.	“When one Dharma is developed and cultivated there is the penetration of the many and diverse elements, the analysis of many elements.
Katamasmiṃ Eka-dhamme?	What one Dharma?
Kāyagatāya satiyā.	body-immersed remembering.
Imasmiṃ kho, bhikkhave, Eka-dhamme bhāvite bahulīkate anekadhātupaṭivedho hoti … nānādhātupaṭivedho hoti … anekadhātupaṭisambhidā hotī”ti.	When this one Dharma is developed and cultivated there is the penetration of the many and diverse elements, the analysis of many elements.”

AN 1.592

592–595	592–595
“Eka-dhammo, bhikkhave, bhāvito bahulīkato sotāpattiphalasacchikiriyāya saṃvattati … sakadāgāmiphalasacchikiriyāya saṃvattati … anāgāmiphalasacchikiriyāya saṃvattati … arahattaphalasacchikiriyāya saṃvattati.	“one Dharma, monks, when developed and cultivated leads to the realization of the fruit of stream-entry … once-return … non-return … perfection.
Katamo Eka-dhammo?	What one Dharma?
Kāyagatā sati.	body-immersed remembering.
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato sotāpattiphalasacchikiriyāya saṃvattati … sakadāgāmiphalasacchikiriyāya saṃvattati … anāgāmiphalasacchikiriyāya saṃvattati … arahattaphalasacchikiriyāya saṃvattatī”ti.	This one Dharma, when developed and cultivated, leads to the realization of the fruit of stream-entry … once-return … non-return … perfection.”

AN 1.596

596–615	596–615
“Eka-dhammo, bhikkhave, bhāvito bahulīkato paññāpaṭilābhāya saṃvattati … paññāvuddhiyā saṃvattati … paññāvepullāya saṃvattati … mahāpaññatāya saṃvattati … puthupaññatāya saṃvattati … vipulapaññatāya saṃvattati … gambhīrapaññatāya saṃvattati … asāmantapaññatāya saṃvattati … bhūripaññatāya saṃvattati … paññābāhullāya saṃvattati … sīghapaññatāya saṃvattati … lahupaññatāya saṃvattati … hāsapaññatāya saṃvattati … javanapaññatāya saṃvattati … tikkhapaññatāya saṃvattati … nibbedhikapaññatāya saṃvattati.	“one Dharma, monks, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.
Katamo Eka-dhammo?	What one Dharma?
Kāyagatā sati.	body-immersed remembering.
Ayaṃ kho, bhikkhave, Eka-dhammo bhāvito bahulīkato paññāpaṭilābhāya saṃvattati … paññāvuddhiyā saṃvattati … paññāvepullāya saṃvattati … mahāpaññatāya saṃvattati … puthupaññatāya saṃvattati … vipulapaññatāya saṃvattati … gambhīrapaññatāya saṃvattati … asāmantapaññatāya saṃvattati … bhūripaññatāya saṃvattati … paññābāhullāya saṃvattati … sīghapaññatāya saṃvattati … lahupaññatāya saṃvattati … hāsapaññatāya saṃvattati … javanapaññatāya saṃvattati … tikkhapaññatāya saṃvattati … nibbedhikapaññatāya saṃvattatī”ti.	This one Dharma, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.”
Aṅguttara Nikāya 1	Numbered Discourses 1

❧

§ – Amata-vagga: The Deathless: AN 1.616-627

all

31. Amatavagga

31. The Deathless

AN 1.616

616	616
“Amataṃ te, bhikkhave, na paribhuñjanti ye kāyagatāsatiṃ na paribhuñjanti.	“monks, those who don’t enjoy body-immersed remembering don’t enjoy the deathless.
Amataṃ te, bhikkhave, paribhuñjanti ye kāyagatāsatiṃ paribhuñjantī”ti.	Those who enjoy body-immersed remembering enjoy the deathless.”

AN 1.617

617	617
“Amataṃ tesaṃ, bhikkhave, aparibhuttaṃ yesaṃ kāyagatāsati aparibhuttā.	“monks, those who haven’t enjoyed body-immersed remembering haven’t enjoyed the deathless.
Amataṃ tesaṃ, bhikkhave, paribhuttaṃ yesaṃ kāyagatāsati paribhuttā”ti.	Those who have enjoyed body-immersed remembering have enjoyed the deathless.”

AN 1.618

618	618
“Amataṃ tesaṃ, bhikkhave, parihīnaṃ yesaṃ kāyagatāsati parihīnā.	“monks, those who have lost body-immersed remembering have lost the deathless.
Amataṃ tesaṃ, bhikkhave, aparihīnaṃ yesaṃ kāyagatāsati aparihīnā”ti.	Those who haven’t lost body-immersed remembering haven’t lost the deathless.”

AN 1.619

619	619
“Amataṃ tesaṃ, bhikkhave, viraddhaṃ yesaṃ kāyagatāsati viraddhā.	“monks, those who have missed out on body-immersed remembering have missed out on the deathless.
Amataṃ tesaṃ, bhikkhave, āraddhaṃ yesaṃ kāyagatāsati āraddhā”ti.	Those who have undertaken body-immersed remembering have not missed out on the deathless.”

AN 1.620

620	620
“Amataṃ te, bhikkhave, pamādiṃsu ye kāyagatāsatiṃ pamādiṃsu.	“monks, those who have neglected body-immersed remembering have neglected the deathless.
Amataṃ te, bhikkhave, na pamādiṃsu ye kāyagatāsatiṃ na pamādiṃsu”.	Those who have not neglected body-immersed remembering have not neglected the deathless.”

AN 1.621

621	621
“Amataṃ tesaṃ, bhikkhave, pamuṭṭhaṃ yesaṃ kāyagatāsati pamuṭṭhā.	“monks, those who have forgotten body-immersed remembering have forgotten the deathless.
Amataṃ tesaṃ, bhikkhave, appamuṭṭhaṃ yesaṃ kāyagatāsati appamuṭṭhā”ti.	Those who haven’t forgotten body-immersed remembering haven’t forgotten the deathless.”

AN 1.622

622	622
“Amataṃ tesaṃ, bhikkhave, anāsevitaṃ yesaṃ kāyagatāsati anāsevitā.	“monks, those who haven’t cultivated body-immersed remembering haven’t cultivated the deathless.
Amataṃ tesaṃ, bhikkhave, āsevitaṃ yesaṃ kāyagatāsati āsevitā”ti.	Those who have cultivated body-immersed remembering have cultivated the deathless.”

AN 1.623

623	623
“Amataṃ tesaṃ, bhikkhave, abhāvitaṃ yesaṃ kāyagatāsati abhāvitā.	“monks, those who haven’t developed body-immersed remembering haven’t developed the deathless.
Amataṃ tesaṃ, bhikkhave, bhāvitaṃ yesaṃ kāyagatāsati bhāvitā”ti.	Those who have developed body-immersed remembering have developed the deathless.”

AN 1.624

624	624
“Amataṃ tesaṃ, bhikkhave, abahulīkataṃ yesaṃ kāyagatāsati abahulīkatā.	“monks, those who haven’t practiced body-immersed remembering haven’t practiced the deathless.
Amataṃ tesaṃ, bhikkhave, bahulīkataṃ yesaṃ kāyagatāsati bahulīkatā”ti.	Those who have practiced body-immersed remembering have practiced the deathless.”

AN 1.625

625	625
“Amataṃ tesaṃ, bhikkhave, anabhiññātaṃ yesaṃ kāyagatāsati anabhiññātā.	“monks, those who haven’t had insight into body-immersed remembering haven’t had insight into the deathless.
Amataṃ tesaṃ, bhikkhave, abhiññātaṃ yesaṃ kāyagatāsati abhiññātā”ti.	Those who have had insight into body-immersed remembering have had insight into the deathless.”

AN 1.626

626	626
“Amataṃ tesaṃ, bhikkhave, apariññātaṃ yesaṃ kāyagatāsati apariññātā.	“monks, those who haven’t completely understood body-immersed remembering haven’t completely understood the deathless.
Amataṃ tesaṃ, bhikkhave, pariññātaṃ yesaṃ kāyagatāsati pariññātā”ti.	Those who have completely understood body-immersed remembering have completely understood the deathless.”

AN 1.627

627	627
“Amataṃ tesaṃ, bhikkhave, asacchikataṃ yesaṃ kāyagatāsati asacchikatā.	“monks, those who haven’t realized body-immersed remembering haven’t realized the deathless.
Amataṃ tesaṃ, bhikkhave, sacchikataṃ yesaṃ kāyagatāsati sacchikatā”ti.	Those who have realized body-immersed remembering have realized the deathless.”
( … )	( … )
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Ekakanipātapāḷi niṭṭhitā.	The Book of the Ones is finished.

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AN 2 Dukanipāta
The Book of the Twos

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(CST pāḷi)	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 2	Numbered Discourses 2

§ – AN 2 vagga 1. Kamma-karaṇa: Punishments

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1. Kamma-karaṇa-vagga

1. Chapter on Punishments

AN ^2..1.. - AN 2 vagga 1. Kamma-karaṇa: Punishments

AN 2.1 vajja: flaws

1. Vajjasutta	1. Flaws
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Dvemāni, bhikkhave, vajjāni.	“There are, monks, these two flaws.
Katamāni dve?	What two?
Diṭṭhadhammikañca vajjaṃ samparāyikañca vajjaṃ.	The flaw apparent in the present life, and the flaw to do with lives to come.
Katamañca, bhikkhave, diṭṭhadhammikaṃ vajjaṃ?	What is the flaw apparent in the present life?
Idha, bhikkhave, ekacco passati coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārente;	It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments—
kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, baḷisamaṃsikampi karonte, kahāpaṇikampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante.	whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
Tassa evaṃ hoti:	It occurs to them:
‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārenti; kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti.	‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal,
Ahañceva kho pana evarūpaṃ pāpakammaṃ kareyyaṃ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṃ; kasāhipi tāḷeyyuṃ … pe … asināpi sīsaṃ chindeyyun’ti.	the rulers would arrest me and subject me to the same punishments.
So diṭṭhadhammikassa vajjassa bhīto na paresaṃ pābhataṃ vilumpanto carati.	Afraid of the flaw apparent in the present life, they do not steal the belongings of others.
Idaṃ vuccati, bhikkhave, diṭṭhadhammikaṃ vajjaṃ.	This is called the flaw apparent in the present life.
Katamañca, bhikkhave, samparāyikaṃ vajjaṃ?	What is the flaw to do with lives to come?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:	It’s when someone reflects:
‘kāyaduccaritassa kho pana pāpako dukkho vipāko abhisamparāyaṃ, vacīduccaritassa pāpako dukkho vipāko abhisamparāyaṃ, manoduccaritassa pāpako dukkho vipāko abhisamparāyaṃ.	‘Bad conduct of body, speech, or mind has a bad, painful result in the next life.
Ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ.	If I conduct myself badly,
Kiñca taṃ yāhaṃ na kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyan’ti.	then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’
So samparāyikassa vajjassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Afraid of the flaw to do with lives to come, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, samparāyikaṃ vajjaṃ.	This is called the flaw to do with lives to come.
Imāni kho, bhikkhave, dve vajjāni.	These are the two flaws.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘diṭṭhadhammikassa vajjassa bhāyissāma, samparāyikassa vajjassa bhāyissāma, vajjabhīruno bhavissāma vajjabhayadassāvino’ti.	‘We will fear the flaw apparent in the present life, and we will fear the flaw to do with lives to come. We will fear flaws, seeing the danger in flaws.’
Evañhi vo, bhikkhave, sikkhitabbaṃ.	That’s how you should train.
Vajjabhīruno, bhikkhave, vajjabhayadassāvino etaṃ pāṭikaṅkhaṃ yaṃ parimuccissati sabbavajjehī”ti.	If you fear flaws, seeing the danger in flaws, you can expect to be freed from all flaws.”

❧

AN 2.2 padhāna: exertion

2. Padhānasutta	2. Endeavor
“Dvemāni, bhikkhave, padhānāni durabhisambhavāni lokasmiṃ.	“These two endeavors are challenging in the world.
Katamāni dve?	What two?
Yañca gihīnaṃ agāraṃ ajjhāvasataṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānatthaṃ padhānaṃ, yañca agārasmā anagāriyaṃ pabbajitānaṃ sabbūpadhipaṭinissaggatthaṃ padhānaṃ.	The endeavor of laypeople staying in a home to provide robes, alms-food, lodgings, and medicines and supplies for the sick. And the endeavor of those gone forth from the lay life to homelessness to let go of all attachments.
Imāni kho, bhikkhave, dve padhānāni durabhisambhavāni lokasmiṃ.	These are the two endeavors that are challenging in the world.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ padhānānaṃ yadidaṃ sabbūpadhipaṭinissaggatthaṃ padhānaṃ.	The better of these two endeavors is the effort to let go of all attachments.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘sabbūpadhipaṭinissaggatthaṃ padhānaṃ padahissāmā’ti.	‘We shall endeavor to let go of all attachments.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 2.3 tapanīya: mortifying

3. Tapanīyasutta	3. Mortifying
“Dveme, bhikkhave, dhammā tapanīyā.	“These two dharmas, monks, are mortifying.
Katame dve?	What two?
Idha, bhikkhave, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ; vacīduccaritaṃ kataṃ hoti, akataṃ hoti vacīsucaritaṃ; manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ.	It’s when someone has done bad things and not done good things, by way of body, speech, and mind.
So ‘kāyaduccaritaṃ me katan’ti tappati, ‘akataṃ me kāyasucaritan’ti tappati; ‘vacīduccaritaṃ me katan’ti tappati, ‘akataṃ me vacīsucaritan’ti tappati; ‘manoduccaritaṃ me katan’ti tappati, ‘akataṃ me manosucaritan’ti tappati.	Thinking, ‘I’ve done bad things by way of body, speech, and mind’, they’re mortified. Thinking, ‘I haven’t done good things by way of body, speech, and mind’, they’re mortified.
Ime kho, bhikkhave, dve dhammā tapanīyā”ti.	These are the two dharmas that are mortifying.”

AN 2.4 a-tapanīya: not mortifying

4. Atapanīyasutta	4. Not Mortifying
“Dveme, bhikkhave, dhammā atapanīyā.	“These two dharmas, monks, are not mortifying.
Katame dve?	What two?
Idha, bhikkhave, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ; vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ; manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ.	It’s when someone has done good things and not done bad things, by way of body, speech, and mind.
So ‘kāyasucaritaṃ me katan’ti na tappati, ‘akataṃ me kāyaduccaritan’ti na tappati; ‘vacīsucaritaṃ me katan’ti na tappati, ‘akataṃ me vacīduccaritan’ti na tappati; ‘manosucaritaṃ me katan’ti na tappati, ‘akataṃ me manoduccaritan’ti na tappati.	Thinking, ‘I’ve done good things by way of body, speech, and mind’, they’re not mortified. Thinking, ‘I haven’t done bad things by way of body, speech, and mind’, they’re not mortified.
Ime kho, bhikkhave, dve dhammā atapanīyā”ti.	These are the two dharmas that are not mortifying.”

AN 2.5 upaññāta: learned for myself

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(2024 SP-FLUENT translation by frankk‍)

“Dvinnāhaṃ, bhikkhave, dhammānaṃ upaññāsiṃ—	“monks, I have learned these two dharmas for myself—
yā ca asantuṭṭhitā kusalesu dhammesu,	1) to never be content with [my current realization of] skillful Dharmas,
yā ca appaṭivānitā padhānasmiṃ.	2) and unrelenting exertion.
Appaṭivānī sudāhaṃ, bhikkhave, padahāmi:	Relentlessly, I exerted myself [,thinking]:

(refrain 1: relentless)

‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu,	Gladly, [let only the] skin and tendons and bones remain;
sarīre upa-s-sussatu maṃsa-lohitaṃ,	[let the] body’s flesh-&-blood waste away.
yaṃ taṃ purisa-thāmena purisa-vīriyena	But whatever manly-strength, manly-vigor
purisa-parakkamena pattabbaṃ	And manly-courage can-attain,
na taṃ a-pāpuṇitvā	[as long as] that has not yet been attained,
vīriyassa saṇṭhānaṃ bhavissatī’ti.	my vigor shall not lessen.

(refrain 2: a-p-pamāda 🐘🐾‍)

Tassa mayhaṃ, bhikkhave, appamādādhigatā sambodhi,	It was through assiduity that I achieved awakening,
appamādādhigato anuttaro yogakkhemo.	and through assiduity that I achieved the supreme sanctuary.
Tumhe cepi, bhikkhave, appaṭivānaṃ padaheyyātha:	If you are also relentless [,thinking]:
tumhepi, bhikkhave, nacirasseva—	You too will soon [realize]
yass'-atthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti,	the goal for which people from good families rightly go forth from the lay life to homelessness;
tad-anuttaraṃ—brahmacariya-pariyosānaṃ diṭṭheva dhamme	the supreme culmination of the spiritual path in this very life.
sayaṃ abhiññā sacchikatvā upasampajja viharissatha.	You will live having attained [the goal] with your own insight.

(refrain 3: train like this)

Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘appaṭivānaṃ padahissāma.	‘We will relentlessly exert ourselves [, thinking]:
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 2.6 Saṃyojana: fetters

6. Saṃyojanasutta	6. Fetters
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Yā ca saṃyojaniyesu dhammesu assādānupassitā, yā ca saṃyojaniyesu dhammesu nibbidānupassitā.	Seeing things that are prone to being fettered as gratifying, and seeing things that are prone to being fettered as boring.
Saṃyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṃ na pajahati, dosaṃ na pajahati, mohaṃ na pajahati.	When you keep seeing things that are prone to being fettered as gratifying, you don’t give up greed, hate, and delusion.
Rāgaṃ appahāya, dosaṃ appahāya, mohaṃ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	When these are not given up, you’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Na parimuccati dukkhasmāti vadāmi.	You’re not freed from suffering, I say.
Saṃyojaniyesu, bhikkhave, dhammesu nibbidānupassī viharanto rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati.	When you keep seeing things that are prone to being fettered as boring, you give up greed, hate, and delusion.
Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Parimuccati dukkhasmāti vadāmi.	You’re freed from suffering, I say.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.7 kaṇha: dark

7. Kaṇhasutta	7. Dark
“Dveme, bhikkhave, dhammā kaṇhā.	“These two dharmas, monks, are dark.
Katame dve?	What two?
Ahirikañca anottappañca.	Lack of conscience and prudence.
Ime kho, bhikkhave, dve dhammā kaṇhā”ti.	These are the two dharmas that are dark.”

AN 2.8 sukka: bright

8. Sukkasutta	8. Bright
“Dveme, bhikkhave, dhammā sukkā.	“These two dharmas, monks, are bright.
Katame dve?	What two?
Hirī ca ottappañca.	Conscience and prudence.
Ime kho, bhikkhave, dve dhammā sukkā”ti.	These are the two dharmas that are bright.”

AN 2.9 cariya: behavior

9. Cariyasutta	9. Behavior
“Dveme, bhikkhave, dhammā sukkā lokaṃ pālenti.	“These two bright things, monks, protect the world.
Katame dve?	What two?
Hirī ca ottappañca.	Conscience and prudence.
Ime kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā.	If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of teachers and respected people.
Sambhedaṃ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.	The world would become promiscuous, like goats and sheep, chickens and pigs, and dogs and jackals.
Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā”ti.	But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of teachers and respected people.”

AN 2.10 Vassūpanāyika: entering rainy season

10. Vassūpanāyikasutta	10. Entering the Rainy Season
“Dvemā, bhikkhave, vassūpanāyikā.	“There are, monks, these two entries to the rainy season.
Katamā dve?	What two?
Purimikā ca pacchimikā ca.	Earlier and later.
Imā kho, bhikkhave, dve vassūpanāyikā”ti.	These are the two entries to the rainy season.”

❧

§ – AN 2 vagga 2. Adhi-karaṇa: Issues

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2. Adhi-karaṇa-vagga

2. Chapter on Issues

AN 2.11

11	11
“Dvemāni, bhikkhave, balāni.	“There are, monks, these two powers.
Katamāni dve?	What two?
Paṭisaṅkhānabalañca bhāvanābalañca.	The power of reflection and the power of development.
Katamañca, bhikkhave, paṭisaṅkhānabalaṃ?	And what, monks, is the power of reflection?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:	It’s when someone reflects:
‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.	‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.	This is called the power of reflection.
Katamañca, bhikkhave, bhāvanābalaṃ.	And what, monks, is the power of development?
Tatra, bhikkhave, yamidaṃ bhāvanābalaṃ sekhānametaṃ balaṃ.	In this context, the power of development is the power of the trainees.
Sekhañhi so, bhikkhave, balaṃ āgamma rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati.	For when you rely on the power of a trainee, you give up greed, hate, and delusion.
Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya yaṃ akusalaṃ na taṃ karoti, yaṃ pāpaṃ na taṃ sevati.	Then you don’t do anything unskillful, or practice anything bad.
Idaṃ vuccati, bhikkhave, bhāvanābalaṃ.	This is called the power of development.
Imāni kho, bhikkhave, dve balānī”ti.	These are the two powers.”

AN 2.12

12	12
“Dvemāni, bhikkhave, balāni.	“There are, monks, these two powers.
Katamāni dve?	What two?
Paṭisaṅkhānabalañca bhāvanābalañca.	The power of reflection and the power of development.
Katamañca, bhikkhave, paṭisaṅkhānabalaṃ?	And what, monks, is the power of reflection?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:	It’s when someone reflects:
‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.	‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.	This is called the power of reflection.
Katamañca, bhikkhave, bhāvanābalaṃ?	And what, monks, is the power of development?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ.	It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Idaṃ vuccati, bhikkhave, bhāvanābalaṃ.	This is called the power of development.
Imāni kho, bhikkhave, dve balānī”ti.	These are the two powers.”

AN 2.13

13	13
“Dvemāni, bhikkhave, balāni.	“There are, monks, these two powers.
Katamāni dve?	What two?
Paṭisaṅkhānabalañca bhāvanābalañca.	The power of reflection and the power of development.
Katamañca, bhikkhave, paṭisaṅkhānabalaṃ?	And what, monks, is the power of reflection?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:	It’s when someone reflects:
‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.	‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’
So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.	This is called the power of reflection.
Katamañca, bhikkhave, bhāvanābalaṃ?	And what, monks, is the power of development?
Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
Idaṃ vuccati, bhikkhave, bhāvanābalaṃ.	This is called the power of development.
Imāni kho, bhikkhave, dve balānī”ti.	These are the two powers.”

AN 2.14

14	14
“Dvemā, bhikkhave, tathāgatassa dhammadesanā.	“There are, monks, these two ways of teaching the Dhamma.
Katamā dve?	What two?
Saṅkhittena ca vitthārena ca.	In brief and in detail.
Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti.	These are two ways of teaching the Dhamma.”

AN 2.15

15	15
“Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ:	“monks, in a disciplinary issue, if neither the offending monk nor the accusing monk carefully self-reflects, you can expect that issue
‘dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantī’ti.	will lead to lasting acrimony and enmity, and the monks won’t live comfortably.
Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ:	But in a disciplinary issue, if both the offending monk and the accusing monk carefully self-reflect, you can expect that issue
‘na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantī’ti.	won’t lead to lasting acrimony and enmity, and the monks will live comfortably.
Kathañca, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati?	And how, monks, does an offending monk carefully self-reflect?
Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati:	An offending monk reflects:
‘ahaṃ kho akusalaṃ āpanno kañcideva desaṃ kāyena.	‘I have committed a certain unskillful offense with the body.
Maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.	That monk saw me do this.
No ce ahaṃ akusalaṃ āpajjeyyaṃ kañcideva desaṃ kāyena, na maṃ so bhikkhu passeyya akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.	If I hadn’t committed that offense, they wouldn’t have seen me.
Yasmā ca kho, ahaṃ akusalaṃ āpanno kañcideva desaṃ kāyena, tasmā maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.	But since I did commit that offense, they did see me.
Disvā ca pana maṃ so bhikkhu akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena anattamano ahosi.	When they saw me, they were upset,
Anattamano samāno anattamanavacanaṃ maṃ so bhikkhu avaca.	and they voiced their unhappiness to me.
Anattamanavacanāhaṃ tena bhikkhunā vutto samāno anattamano ahosiṃ.	Then I also got upset,
Anattamano samāno paresaṃ ārocesiṃ.	so I told others.
Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasmin’ti.	So the transgression is mine alone, like someone who owes customs duty on their goods.’
Evaṃ kho, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.	That’s how, monks, an offending monk carefully self-reflects.
Kathañca, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati?	And how, monks, does an accusing monk carefully self-reflect?
Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati:	An accusing monk reflects:
‘ayaṃ kho bhikkhu akusalaṃ āpanno kañcideva desaṃ kāyena.	‘This monk has committed a certain unskillful offense with the body.
Ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.	I saw them do that.
No ce ayaṃ bhikkhu akusalaṃ āpajjeyya kañcideva desaṃ kāyena, nāhaṃ imaṃ bhikkhuṃ passeyyaṃ akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.	If they hadn’t committed that offense, I wouldn’t have seen them.
Yasmā ca kho, ayaṃ bhikkhu akusalaṃ āpanno kañcideva desaṃ kāyena, tasmā ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena.	But since they did commit that offense, I did see them.
Disvā ca panāhaṃ imaṃ bhikkhuṃ akusalaṃ āpajjamānaṃ kañcideva desaṃ kāyena anattamano ahosiṃ.	When I saw them, I was upset,
Anattamano samāno anattamanavacanāhaṃ imaṃ bhikkhuṃ avacaṃ.	and I voiced my unhappiness to them.
Anattamanavacanāyaṃ bhikkhu mayā vutto samāno anattamano ahosi.	Then they also got upset,
Anattamano samāno paresaṃ ārocesi.	so they told others.
Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasmin’ti.	So the transgression is mine alone, like someone who owes customs duty on their goods.’
Evaṃ kho, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.	That’s how, monks, an accusing monk carefully self-reflects.
Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantīti.	In a disciplinary issue, if neither the offending monk nor the accusing monk carefully self-reflects, you can expect that issue will lead to lasting acrimony and enmity, and the monks won’t live comfortably.
Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantī”ti.	But in a disciplinary issue, if both the offending monk and the accusing monk carefully self-reflect, you can expect that issue won’t lead to lasting acrimony and enmity, and the monks will live comfortably.”

❧

AN 2.16

16	16
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then a certain brahmin went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti?	“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.	“non-Dharmic and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“Ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?	“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	“Dharmic and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to Master Gotama, to the Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 2.17

17	17
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti?	“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
“Katattā ca, brāhmaṇa, akatattā ca.	“What they’ve done and what they’ve not done.
Evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.	That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?	“But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
“Katattā ca, brāhmaṇa, akatattā ca.	“What they’ve done and what they’ve not done.
Evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi.	“I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details.
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyyan”ti.	Master Gotama, please teach me this matter in detail so I can understand the meaning.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.	“Yes sir,” Jāṇussoṇi replied.
Bhagavā etadavoca:	The Buddha said this:
“Idha, brāhmaṇa, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ; vacīduccaritaṃ kataṃ hoti, akataṃ hoti vacīsucaritaṃ; manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ.	“Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind.
Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ; vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ; manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ.	Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind.
Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 2.18

18	18
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“ekaṃsenāhaṃ, ānanda, akaraṇīyaṃ vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritan”ti.	“Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.”
“Yamidaṃ, bhante, bhagavatā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti?	“But, sir, if someone does these things that should not be done, what drawbacks should they expect?”
“Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho—	“They should expect these drawbacks.
attāpi attānaṃ upavadati,	They blame themselves.
anuvicca viññū garahanti,	After examination, sensible people criticize them.
pāpako kittisaddo abbhuggacchati,	They get a bad reputation.
sammūḷho kālaṃ karoti,	They feel lost when they die.
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho”ti.	These are the drawbacks they should expect.”
“Ekaṃsenāhaṃ, ānanda, karaṇīyaṃ vadāmi kāyasucaritaṃ vacīsucaritaṃ manosucaritan”ti.	“Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.”
“Yamidaṃ, bhante, bhagavatā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ko ānisaṃso pāṭikaṅkho”ti?	“But, sir, if someone does these things that should be done, what benefits should they expect?”
“Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho—	“They should expect these benefits.
attāpi attānaṃ na upavadati,	They don’t blame themselves.
anuvicca viññū pasaṃsanti,	After examination, sensible people praise them.
kalyāṇo kittisaddo abbhuggacchati,	They get a good reputation.
asammūḷho kālaṃ karoti,	They don’t feel lost when they die.
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	And when the body breaks up, after death, they are reborn in a good place, a heavenly realm.
Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho”ti.	These are the benefits they should expect.”

AN 2.19

19	19
“Akusalaṃ, bhikkhave, pajahatha.	“monks, give up the unskillful.
Sakkā, bhikkhave, akusalaṃ pajahituṃ.	It is possible to give up the unskillful.
No cedaṃ, bhikkhave, sakkā abhavissa akusalaṃ pajahituṃ, nāhaṃ evaṃ vadeyyaṃ:	If it wasn’t possible, I wouldn’t say:
‘akusalaṃ, bhikkhave, pajahathā’ti.	‘Give up the unskillful.’
Yasmā ca kho, bhikkhave, sakkā akusalaṃ pajahituṃ tasmāhaṃ evaṃ vadāmi:	But it is possible, and so I say:
‘akusalaṃ, bhikkhave, pajahathā’ti.	‘Give up the unskillful.’
Akusalañca hidaṃ, bhikkhave, pahīnaṃ ahitāya dukkhāya saṃvatteyya nāhaṃ evaṃ vadeyyaṃ:	And if giving up the unskillful led to harm and suffering, I would not say:
‘akusalaṃ, bhikkhave, pajahathā’ti.	‘Give up the unskillful.’
Yasmā ca kho, bhikkhave, akusalaṃ pahīnaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi:	But giving up the unskillful leads to welfare and happiness, so I say:
‘akusalaṃ, bhikkhave, pajahathā’”ti.	‘Give up the unskillful.’
“Kusalaṃ, bhikkhave, bhāvetha.	monks, develop the skillful.
Sakkā, bhikkhave, kusalaṃ bhāvetuṃ.	It is possible to develop the skillful.
No cedaṃ, bhikkhave, sakkā abhavissa kusalaṃ bhāvetuṃ, nāhaṃ evaṃ vadeyyaṃ:	If it wasn’t possible, I wouldn’t say:
‘kusalaṃ, bhikkhave, bhāvethā’ti.	‘Develop the skillful.’
Yasmā ca kho, bhikkhave, sakkā kusalaṃ bhāvetuṃ tasmāhaṃ evaṃ vadāmi:	But it is possible, and so I say:
‘kusalaṃ, bhikkhave, bhāvethā’ti.	‘Develop the skillful.’
Kusalañca hidaṃ, bhikkhave, bhāvitaṃ ahitāya dukkhāya saṃvatteyya, nāhaṃ evaṃ vadeyyaṃ:	If developing the skillful led to harm and suffering I wouldn’t say:
‘kusalaṃ, bhikkhave, bhāvethā’ti.	‘Develop the skillful.’
Yasmā ca kho, bhikkhave, kusalaṃ bhāvitaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi:	But developing the skillful leads to welfare and happiness, so I say:
‘kusalaṃ, bhikkhave, bhāvethā’”ti.	‘Develop the skillful.’”

AN 2.20

20	20
“Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	“Monks, these two dharmas, lead to the decline and disappearance of the true Dharma.
Katame dve?	What two?
Dunnikkhittañca padabyañjanaṃ attho ca dunnīto.	(1) The words and phrases are misplaced, and the meaning is misinterpreted.
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.	(2) When the words and phrases are misplaced, the meaning is misinterpreted.
Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṃvattantī”ti.	These two dharmas lead to the decline and disappearance of the true Dharma.
“Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.	These two dharmas lead to the continuation, persistence, and enduring of the true Dharma.
Katame dve?	What two?
Sunikkhittañca padabyañjanaṃ attho ca sunīto.	(1) The words and phrases are well organized, and the meaning is correctly interpreted.
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.	(2) When the words and phrases are well organized, the meaning is correctly interpreted.
Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.	These two dharmas lead to the continuation, persistence, and enduring of the true Dharma.”

❧

§ – AN 2 vagga 3. Fools 3. Bālavagga

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AN 2.21

21	21
“Dveme, bhikkhave, bālā.	“monks, there are two fools.
Katame dve?	What two?
Yo ca accayaṃ accayato na passati, yo ca accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti.	One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake.
Ime kho, bhikkhave, dve bālāti.	These are the two fools.
Dveme, bhikkhave, paṇḍitā.	There are two who are astute.
Katame dve?	What two?
Yo ca accayaṃ accayato passati, yo ca accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti.	One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake.
Ime kho, bhikkhave, dve paṇḍitā”ti.	These are the two who are astute.”

AN 2.22

22	22
“Dveme, bhikkhave, tathāgataṃ abbhācikkhanti.	“monks, these two misrepresent the Realized One.
Katame dve?	What two?
Duṭṭho vā dosantaro, saddho vā duggahitena.	One who is hateful and hides it, and one whose faith is mistaken.
Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī”ti.	These two misrepresent the Realized One.”

AN 2.23

23	23
“Dveme, bhikkhave, tathāgataṃ abbhācikkhanti.	“monks, these two misrepresent the Realized One.
Katame dve?	What two?
Yo ca abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, yo ca bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti.	One who explains what was not spoken by the Realized One as spoken by him. And one who explains what was spoken by the Realized One as not spoken by him.
Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantīti.	These two misrepresent the Realized One.
Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti.	These two don’t misrepresent the Realized One.
Katame dve?	What two?
Yo ca abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, yo ca bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti.	One who explains what was not spoken by the Realized One as not spoken by him. And one who explains what was spoken by the Realized One as spoken by him.
Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī”ti.	These two don’t misrepresent the Realized One.”

AN 2.24

24	24
“Dveme, bhikkhave, tathāgataṃ abbhācikkhanti.	“monks, these two misrepresent the Realized One.
Katame dve?	What two?
Yo ca neyyatthaṃ suttantaṃ nītattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ neyyattho suttantoti dīpeti.	One who explains a discourse in need of interpretation as a discourse whose meaning is explicit. And one who explains a discourse whose meaning is explicit as a discourse in need of interpretation.
Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī”ti.	These two misrepresent the Realized One.”

AN 2.25

25	25
“Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti.	“These two don’t misrepresent the Realized One.
Katame dve?	What two?
Yo ca neyyatthaṃ suttantaṃ neyyattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ nītattho suttantoti dīpeti.	One who explains a discourse in need of interpretation as a discourse in need of interpretation. And one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit.
Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī”ti.	These two don’t misrepresent the Realized One.”

AN 2.26

26	26
“Paṭicchannakammantassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—	“monks, when you hide your misdeeds, you can expect one of two destinies:
nirayo vā tiracchānayoni vāti.	hell or the animal realm.
Appaṭicchannakammantassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—	When you don’t hide your misdeeds, you can expect one of two destinies:
devā vā manussā vā”ti.	as a god or a human.”

AN 2.27

27	27
“Micchādiṭṭhikassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—	“monks, when you have wrong view, you can expect one of two destinies:
nirayo vā tiracchānayoni vā”ti.	hell or the animal realm.”

AN 2.28

28	28
“Sammādiṭṭhikassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—	“monks, when you have right view, you can expect one of two destinies:
devā vā manussā vā”ti.	as a god or a human.”

AN 2.29

29	29
“Dussīlassa, bhikkhave, dve paṭiggāhā—	“There are two places waiting to receive an unethical person:
nirayo vā tiracchānayoni vā.	hell and the animal realm.
Sīlavato, bhikkhave, dve paṭiggāhā—	There are two places waiting to receive an ethical person:
devā vā manussā vā”ti.	the realms of gods and humans.”

AN 2.30

30	30
“Dvāhaṃ, bhikkhave, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi.	“monks, I see two reasons to frequent remote lodgings in the wilderness and the forest.
Katame dve?	What two?
Attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno.	Seeing a happy life for oneself in the present, and having compassion for future generations.
Ime kho ahaṃ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti.	I see two reasons to frequent remote lodgings in the wilderness and the forest.”

AN 2.31

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31	31
“Dve me, bhikkhave, dhammā vijjābhāgiyā.	“These two dharmas play a part in realization.
Katame dve?	What two?
Samatho ca vipassanā ca.	Serenity and discernment.
Samatho, bhikkhave, bhāvito kamatthamanubhoti?	What is the benefit of developing serenity?
Cittaṃ bhāvīyati.	The mind is developed.
Cittaṃ bhāvitaṃ kamatthamanubhoti?	What is the benefit of developing the mind?
Yo rāgo so pahīyati.	Greed is given up.
Vipassanā, bhikkhave, bhāvitā kamatthamanubhoti?	What is the benefit of developing discernment?
Paññā bhāvīyati.	Wisdom is developed.
Paññā bhāvitā kamatthamanubhoti?	What is the benefit of developing wisdom?
Yā avijjā sā pahīyati.	Ignorance is given up.
Rāgupakkiliṭṭhaṃ vā, bhikkhave, cittaṃ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati.	The mind contaminated by greed is not free; and wisdom contaminated by ignorance does not grow.
Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti.	In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.”

Ṭhānissaro Bhikkhu‍ AN 2.31 ceto-vimutti and pañña-vimutti

cst4 AN 2.32	(thanissaro Trans.)
♦ 32. “dve me, bhikkhave, dhammā	"These two qualities
vijjābhāgiyā.	have a share in clear knowing.
katame dve?	Which two?
samatho ca vipassanā ca.	pacifiedlity & insight.
samatho, bhikkhave, bhāvito	"When pacifiedlity is developed,
kamattha manubhoti?	what purpose does it serve?
cittaṃ bhāvīyati.	The mind is developed.
cittaṃ bhāvitaṃ	And when the mind is developed,
kamatthamanubhoti?	what purpose does it serve?
yo rāgo so pahīyati.	Passion is abandoned.
vipassanā, bhikkhave, bhāvitā	"When insight is developed,
kamatthamanubhoti?	what purpose does it serve?
paññā bhāvīyati.	Discernment is developed.
paññā bhāvitā	And when discernment is developed,
kamatthamanubhoti?	what purpose does it serve?
yā avijjā sā pahīyati.	Ignorance is abandoned.
rāg'-upakkiliṭṭhaṃ vā, bhikkhave,	"Defiled by passion,
cittaṃ na vimuccati,	the mind is not released.
avijj'-upakkiliṭṭhā vā paññā bhāvīyati.	Defiled by ignorance,
iti kho, bhikkhave,	discernment does not develop.
rāga-virāgā ceto-vimutti,	Thus from the fading of passion is there awareness-release.
avijjā-virāgā paññā-vimuttī”ti.	From the fading of ignorance is there discernment-release."

❧

§ – AN 2 vagga 4. Peaceful Mind 4. Samacittavagga

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AN 2.32

32	32
“Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca.	“monks, I will teach you the level of the bad person and the level of the good person.
Taṃ suṇātha, sādhukaṃ manasi karotha. bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamā ca, bhikkhave, asappurisabhūmi?	“What is the level of the bad person?
Asappuriso, bhikkhave, akataññū hoti akatavedī.	The bad person is ungrateful and thankless,
Asabbhi hetaṃ, bhikkhave, upaññātaṃ yadidaṃ akataññutā akataveditā.	for the wicked only know how to be ungrateful and thankless.
Kevalā esā, bhikkhave, asappurisabhūmi yadidaṃ akataññutā akataveditā. ()	It is totally the level of a bad person to be ungrateful and thankless.
Sappuriso ca kho, bhikkhave, kataññū hoti katavedī.	The good person is grateful and thankful,
Sabbhi hetaṃ, bhikkhave, upaññātaṃ yadidaṃ kataññutā kataveditā.	for the virtuous only know how to be grateful and thankful.
Kevalā esā, bhikkhave, sappurisabhūmi yadidaṃ kataññutā kataveditā”ti.	It is totally the level of a good person to be grateful and thankful.”

AN 2.33

33	33
“Dvinnāhaṃ, bhikkhave, na suppatikāraṃ vadāmi.	“monks, I say that these two people cannot easily be repaid.
Katamesaṃ dvinnaṃ?	What two?
Mātu ca pitu ca.	Mother and father.
Ekena, bhikkhave, aṃsena mātaraṃ parihareyya, ekena aṃsena pitaraṃ parihareyya vassasatāyuko vassasatajīvī so ca nesaṃ ucchādanaparimaddananhāpanasambāhanena.	You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder, and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them;
Te ca tattheva muttakarīsaṃ cajeyyuṃ, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā.	and even if they were to defecate and urinate right there.
Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā.	Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.
Taṃ kissa hetu?	Why is that?
Bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro.	Parents are very helpful to their children, they raise them, nurture them, and show them the world.
Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṃ katañca hoti paṭikatañcā”ti.	But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”

AN 2.34

34	34
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ … pe … ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	Then a certain 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:
“kiṃvādī bhavaṃ gotamo kimakkhāyī”ti?	“What does Master Gotama teach? What does he explain?”
“Kiriyavādī cāhaṃ, brāhmaṇa, akiriyavādī cā”ti.	“Brahmin, I teach action and inaction.”
“Yathākathaṃ pana bhavaṃ gotamo kiriyavādī ca akiriyavādī cā”ti?	“But in what way does Master Gotama teach action and inaction?”
“Akiriyaṃ kho ahaṃ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi.	“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
Kiriyañca kho ahaṃ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi.	I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things.
Evaṃ kho ahaṃ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti.	This is the kind of action and inaction that I teach.”
“Abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 2.35

35	35
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati bhagavantaṃ etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṃ dātabban”ti?	“How many kinds of people in the world are worthy of a teacher’s offering? And where should a gift be given?”
“Dve kho, gahapati, loke dakkhiṇeyyā—	“Householder, there are two kinds of people in the world who are worthy of a teacher’s offering:
sekho ca asekho ca.	the trainee and the master.
Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṃ dātabban”ti.	These are two kinds of people in the world who are worthy of a teacher’s offering, and that’s where you should give a gift.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Sekho asekho ca imasmiṃ loke,	“In this world, the trainee and the master,
Āhuneyyā yajamānānaṃ honti;	are worthy of the offerings of those who sponsor sacrifices.
Te ujjubhūtā kāyena,	They are upright in body,
Vācāya uda cetasā;	speech, and mind.
Khettaṃ taṃ yajamānānaṃ,	This is the field for sponsors of sacrifice—
Ettha dinnaṃ mahapphalan”ti.	what’s given here is very fruitful.”

AN 2.36

36	36
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā sāriputto sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	Now at that time Venerable Sāriputta was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“ajjhattasaṃyojanañca, āvuso, puggalaṃ desessāmi bahiddhāsaṃyojanañca.	“I will teach you about a person fettered internally and one fettered externally.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Yes, reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Katamo cāvuso, ajjhattasaṃyojano puggalo?	“Who is a person fettered internally?
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s a monk who is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.	When their body breaks up, after death, they’re reborn in one of the orders of gods.
So tato cuto āgāmī hoti, āgantā itthattaṃ.	When they pass away from there, they’re a returner, who comes back to this state of existence.
Ayaṃ vuccati, āvuso, ajjhattasaṃyojano puggalo āgāmī hoti, āgantā itthattaṃ.	This is called a person who is fettered internally, a returner, who comes back to this state of existence.
Katamo cāvuso, bahiddhāsaṃyojano puggalo?	Who is a person fettered externally?
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s a monk who is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
So aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	They enter and remain in a certain peaceful state of freed mind.
So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.	When their body breaks up, after death, they’re reborn in one of the orders of gods.
So tato cuto anāgāmī hoti, anāgantā itthattaṃ.	When they pass away from there, they’re a non-returner, not coming back to this state of existence.
Ayaṃ vuccatāvuso, bahiddhāsaṃyojano puggalo anāgāmī hoti, anāgantā itthattaṃ.	This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.
Puna caparaṃ, āvuso, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	Furthermore, a monk is ethical … they keep the rules they’ve undertaken.
So kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.	They simply practice for disenchantment, dispassion, and cessation regarding sensual pleasures.
So bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.	They simply practice for disenchantment, dispassion, and cessation regarding future lives.
So taṇhākkhayāya paṭipanno hoti.	They practice for the ending of craving.
So lobhakkhayāya paṭipanno hoti.	They practice for the ending of greed.
So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.	When their body breaks up, after death, they are reborn in one of the orders of gods.
So tato cuto anāgāmī hoti, anāgantā itthattaṃ.	When they pass away from there, they are non-returners, not coming back to this state of existence.
Ayaṃ vuccatāvuso, bahiddhāsaṃyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.	This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.”
Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatā bhagavantaṃ etadavocuṃ:	Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha:
“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṃ ajjhattasaṃyojanañca puggalaṃ deseti bahiddhāsaṃyojanañca.	“Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the monks about a person with internal fetters and one with external fetters.
Haṭṭhā, bhante, parisā.	The assembly is overjoyed!
Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṃ upādāyā”ti.	Sir, please go to Venerable Sāriputta out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi.	Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the Eastern Monastery, the stilt longhouse of Migāra’s mother, in front of Sāriputta.
Nisīdi bhagavā paññatte āsane.	He sat on the seat spread out.
Āyasmāpi kho sāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Sāriputta bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:	The Buddha said to him:
“Idha, sāriputta, sambahulā samacittā devatā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, sāriputta, tā devatā maṃ etadavocuṃ:	“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me:
‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṃ ajjhattasaṃyojanañca puggalaṃ deseti bahiddhāsaṃyojanañca.	‘Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the monks about a person with internal fetters and one with external fetters.
Haṭṭhā, bhante, parisā.	The assembly is overjoyed!
Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṃ upādāyā’ti.	Sir, please go to Venerable Sāriputta out of compassion.’
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṃ byābādhenti.	Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other.
Siyā kho pana, sāriputta, evamassa:	Sāriputta, you might think:
‘tattha nūna tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ yena tā devatā dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṃ byābādhentī’ti.	‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’
Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Idheva kho, sāriputta, tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ, yena tā devatā dasapi hutvā … pe … na ca aññamaññaṃ byābādhenti.	It was right here that those deities developed their minds.
Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ:	So you should train like this:
‘santindriyā bhavissāma santamānasā’ti.	‘We shall have peaceful faculties and peaceful minds.’
Evañhi vo, sāriputta, sikkhitabbaṃ.	That’s how you should train.
‘Santindriyānañhi vo, sāriputta, santamānasānaṃ santaṃyeva kāyakammaṃ bhavissati santaṃ vacīkammaṃ santaṃ manokammaṃ.	When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:
Santaṃyeva upahāraṃ upaharissāma sabrahmacārīsū’ti.	‘We shall present the gift of peace to our spiritual companions.’
‘Evañhi vo, sāriputta, sikkhitabbaṃ.	That’s how you should train.
Anassuṃ kho, sāriputta, aññatitthiyā paribbājakā ye imaṃ dhammapariyāyaṃ nāssosun’”ti.	Those wanderers who follow other paths, Sāriputta, who have not heard this exposition of the Dharma are lost.”

❧

AN 2.37

37	37
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā mahākaccāno varaṇāyaṃ viharati bhaddasāritīre.	At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake.
Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi.	Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna:
“ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti?	“What is the cause, Master Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?”
“Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti.	“It is because of their insistence on sensual desire, their attachment, greed, and obsession, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”
“Ko pana, bho kaccāna, hetu ko paccayo yena samaṇāpi samaṇehi vivadantī”ti?	“What is the cause, Master Kaccāna, what is the reason why ascetics fight with ascetics?”
“Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti.	“It is because of their insistence on views, their attachment, greed, and obsession, that ascetics fight with ascetics.”
“Atthi pana, bho kaccāna, koci lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti?	“Master Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”
“Atthi, brāhmaṇa, lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti.	“There is, brahmin.”
“Ko pana so, bho kaccāna, lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti?	“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”
“Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṃ.	“In the eastern lands there is a city called Sāvatthī.
Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho.	There the Blessed One is now staying, the perfected one, the fully awakened Buddha.
So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti.	He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”
Evaṃ vutte, ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi:	When this was said, the brahmin Ārāmadaṇḍa got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.	“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti.	He who has gone beyond the insistence on sensual desire and the insistence on views.
“Abhikkantaṃ, bho kaccāna, abhikkantaṃ, bho kaccāna.	Excellent, Master Kaccāna! Excellent!
Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya; andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kaccāna has made the Dharma clear in many ways.
Esāhaṃ, bho kaccāna, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”

AN 2.38

38	38
Ekaṃ samayaṃ āyasmā mahākaccāno madhurāyaṃ viharati gundāvane.	At one time Venerable Mahākaccāna was staying near Madhurā, in Gunda’s Grove.
Atha kho kandarāyano brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ … pe … ekamantaṃ nisinno kho kandarāyano brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca:	Then the brahmin Kandarāyana went up to Mahākaccāna, and exchanged greetings with him … He sat down to one side and said to Mahākaccāna:
“sutaṃ metaṃ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.	“I have heard, Master Kaccāna, that the ascetic Kaccāna doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho kaccāna, tatheva?	And this is indeed the case,
Na hi bhavaṃ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.	for the ascetic Kaccāna does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho kaccāna, na sampannamevā”ti.	This is not appropriate, Master Kaccāna.”
“Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca.	“There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko.	If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more,
Atha kho so bālo na therotveva saṅkhyaṃ gacchati.	they are reckoned as a child, not a senior.
Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.	If a youth, young, black-haired, blessed with youth, in the prime of life,
So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko.	does not dwell in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more,
Atha kho so paṇḍito therotveva saṅkhyaṃ gacchatī”ti.	they are reckoned as astute, a senior.”
Evaṃ vutte, kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā daharānaṃ sataṃ bhikkhūnaṃ pāde sirasā vandati:	When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head at the feet of the young monks, saying:
“vuddhā bhavanto, vuddhabhūmiyaṃ ṭhitā.	“The masters are elders, at the stage of the elder;
Daharā mayaṃ, daharabhūmiyaṃ ṭhitā”ti.	we are youths, at the stage of youth.
“Abhikkantaṃ, bho kaccāna … pe … upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	Excellent, Master Kaccāna! … From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”

AN 2.39

39	39
“Yasmiṃ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṃ samaye dubbalā honti.	“At a time when bandits are strong, kings are weak.
Tasmiṃ, bhikkhave, samaye rañño na phāsu hoti atiyātuṃ vā niyyātuṃ vā paccantime vā janapade anusaññātuṃ.	Then the king is not at ease when going out or coming back or when touring the provinces.
Brāhmaṇagahapatikānampi tasmiṃ samaye na phāsu hoti atiyātuṃ vā niyyātuṃ vā bāhirāni vā kammantāni paṭivekkhituṃ.	The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities.
Evamevaṃ kho, bhikkhave, yasmiṃ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṃ samaye dubbalā honti.	In the same way, at a time when bad monks are strong, good-hearted monks are weak.
Tasmiṃ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṃghamajjhe saṅkasāyanti paccantime vā janapade acchanti.	Then the good-hearted monks continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands.
Tayidaṃ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	This is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.
Yasmiṃ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṃ samaye dubbalā honti.	At a time when kings are strong, bandits are weak.
Tasmiṃ, bhikkhave, samaye rañño phāsu hoti atiyātuṃ vā niyyātuṃ vā paccantime vā janapade anusaññātuṃ.	Then the king is at ease when going out or coming back or when inspecting the provinces.
Brāhmaṇagahapatikānampi tasmiṃ samaye phāsu hoti atiyātuṃ vā niyyātuṃ vā bāhirāni vā kammantāni paṭivekkhituṃ.	The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities.
Evamevaṃ kho, bhikkhave, yasmiṃ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṃ samaye dubbalā honti.	In the same way, at a time when good-hearted monks are strong, bad monks are weak.
Tasmiṃ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṃghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti.	Then the bad monks continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other.
Tayidaṃ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.	This is for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

AN 2.40

40	40
“Dvinnāhaṃ, bhikkhave, micchāpaṭipattiṃ na vaṇṇemi, gihissa vā pabbajitassa vā.	“monks, I don’t praise wrong practice for these two, for laypeople and renunciates.
Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	Because of wrong practice, neither laypeople nor renunciates succeed in completing the procedure of the skillful teaching.
Dvinnāhaṃ, bhikkhave, sammāpaṭipattiṃ vaṇṇemi, gihissa vā pabbajitassa vā.	I praise right practice for these two, for laypeople and renunciates.
Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.	Because of right practice, both laypeople and renunciates succeed in completing the procedure of the skillful teaching.”

AN 2.41

41	41
“Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	“monks, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some monks shut out the meaning and the Dharma. They act for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpenti.	They make much bad karma and make the true Dharma disappear.
Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	But by memorizing the discourses well, not taking only a semblance of the phrasing, some monks reinforce the meaning and the Dharma. They act for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.	They make much merit and make the true Dharma continue.”

❧

§ – AN 2 vagga 5. Assemblies 5. Parisavagga

all

42	42
“Dvemā, bhikkhave, parisā.	“There are, monks, these two assemblies.
Katamā dve?	What two?
Uttānā ca parisā gambhīrā ca parisā.	A shallow assembly and a deep assembly.
Katamā ca, bhikkhave, uttānā parisā?	And what is a shallow assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū uddhatā honti unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā.	An assembly where the monks are restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
Ayaṃ vuccati, bhikkhave, uttānā parisā.	This is called a shallow assembly.
Katamā ca, bhikkhave, gambhīrā parisā?	And what is a deep assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṃvutindriyā.	An assembly where the monks are not restless, insolent, fickle, gossipy, or loose-tongued, but have established rememberfulness, lucid-discerning, undistractible-lucidity, unified minds, and restrained faculties.
Ayaṃ vuccati, bhikkhave, gambhīrā parisā.	This is called a deep assembly.
Imā kho, bhikkhave, dve parisā.	These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ gambhīrā parisā”ti.	The better of these two assemblies is the deep assembly.”

AN 2.43

43	43
“Dvemā, bhikkhave, parisā.	“There are, monks, these two assemblies.
Katamā dve?	What two?
Vaggā ca parisā samaggā ca parisā.	A divided assembly and a harmonious assembly.
Katamā ca, bhikkhave, vaggā parisā?	And what is a divided assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.	An assembly where the monks argue, quarrel, and fight, continually wounding each other with barbed words.
Ayaṃ vuccati, bhikkhave, vaggā parisā.	This is called a divided assembly.
Katamā ca, bhikkhave, samaggā parisā?	And what is a harmonious assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti.	An assembly where the monks live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Ayaṃ vuccati, bhikkhave, samaggā parisā.	This is called a harmonious assembly.
Imā kho, bhikkhave, dve parisā.	These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ samaggā parisā”ti.	The better of these two assemblies is the harmonious assembly.”

AN 2.44

44	44
“Dvemā, bhikkhave, parisā.	“There are, monks, these two assemblies.
Katamā dve?	What two?
Anaggavatī ca parisā aggavatī ca parisā.	An assembly of the worst and an assembly of the best.
Katamā ca, bhikkhave, anaggavatī parisā?	And what is an assembly of the worst?
Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	An assembly where the senior monks are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.	Those who come after follow their example.
Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Ayaṃ vuccati, bhikkhave, anaggavatī parisā.	This is called an assembly of the worst.
Katamā ca, bhikkhave, aggavatī parisā?	And what is an assembly of the best?
Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	An assembly where the senior monks are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.	Those who come after follow their example.
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They too are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Ayaṃ vuccati, bhikkhave, aggavatī parisā.	This is called an assembly of the best.
Imā kho, bhikkhave, dve parisā.	These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ aggavatī parisā”ti.	The better of these two assemblies is the assembly of the best.”

AN 2.45

45	45
“Dvemā, bhikkhave, parisā.	“There are, monks, these two assemblies.
Katamā dve?	What two?
Anariyā ca parisā ariyā ca parisā.	An ignoble assembly and a noble assembly.
Katamā ca, bhikkhave, anariyā parisā?	And what is an ignoble assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti.	An assembly where the monks don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṃ vuccati, bhikkhave, anariyā parisā.	This is called an ignoble assembly.
Katamā ca, bhikkhave, ariyā parisā?	And what is a noble assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti.	An assembly where the monks truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṃ vuccati, bhikkhave, ariyā parisā.	This is called a noble assembly.
Imā kho, bhikkhave, dve parisā.	These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ ariyā parisā”ti.	The better of these two assemblies is the noble assembly.”

AN 2.46

46	46
“Dvemā, bhikkhave, parisā.	“There are, monks, these two assemblies.
Katamā dve?	What two?
Parisākasaṭo ca parisāmaṇḍo ca.	An assembly of the dregs and an assembly of the cream.
Katamo ca, bhikkhave, parisākasaṭo?	And what is an assembly of the dregs?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū chandāgatiṃ gacchanti, dosāgatiṃ gacchanti, mohāgatiṃ gacchanti, bhayāgatiṃ gacchanti.	An assembly where the monks make decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
Ayaṃ vuccati, bhikkhave, parisākasaṭo.	This is called an assembly of the dregs.
Katamo ca, bhikkhave, parisāmaṇḍo?	And what is an assembly of the cream?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū na chandāgatiṃ gacchanti, na dosāgatiṃ gacchanti, na mohāgatiṃ gacchanti, na bhayāgatiṃ gacchanti.	An assembly where the monks make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.
Ayaṃ vuccati, bhikkhave, parisāmaṇḍo.	This is called an assembly of the cream.
Imā kho, bhikkhave, dve parisā.	These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ parisāmaṇḍo”ti.	The better of these two assemblies is the assembly of the cream.”

AN 2.47

47	47
“Dvemā, bhikkhave, parisā.	“There are, monks, these two assemblies.
Katamā dve?	What two?
Okkācitavinītā parisā nopaṭipucchāvinītā, paṭipucchāvinītā parisā nookkācitavinītā.	An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk.
Katamā ca, bhikkhave, okkācitavinītā parisā nopaṭipucchāvinītā?	And what is an assembly educated in fancy talk, not in questioning?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṃyuttā tesu bhaññamānesu na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.	It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the monks do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those Dharmas are worth learning and memorizing.
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti, te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti, te ca taṃ dhammaṃ pariyāpuṇitvā na ceva aññamaññaṃ paṭipucchanti na ca paṭivicaranti:	But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the monks do want to listen. They pay attention and apply their minds to understand them, and they think those Dharmas are worth learning and memorizing. But when they’ve learned those Dharmas they don’t question or examine each other, saying:
‘idaṃ kathaṃ, imassa ko attho’ti?	‘Why does it say this? What does that mean?’
Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti.	So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters.
Ayaṃ vuccati, bhikkhave, okkācitavinītā parisā no paṭipucchāvinītā.	This is called an assembly educated in fancy talk, not in questioning.
Katamā ca, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā?	And what is an assembly educated in questioning, not in fancy talk?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti, na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.	It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the monks do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those Dharmas are worth learning and memorizing.
Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṃyuttā tesu bhaññamānesu sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.	But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the monks do want to listen. They pay attention and apply their minds to understand them, and they think those Dharmas are worth learning and memorizing.
Te taṃ dhammaṃ pariyāpuṇitvā aññamaññaṃ paṭipucchanti paṭivicaranti:	And when they’ve learned those Dharmas they question and examine each other, saying:
‘idaṃ kathaṃ, imassa ko attho’ti?	‘Why does it say this? What does that mean?’
Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.	So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Ayaṃ vuccati, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā.	This is called an assembly educated in questioning, not in fancy talk.
Imā kho, bhikkhave, dve parisā.	These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ paṭipucchāvinītā parisā nookkācitavinītā”ti.	The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”

AN 2.48

48	48
“Dvemā, bhikkhave, parisā.	“There are, monks, these two assemblies.
Katamā dve?	What two?
Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru.	An assembly that values material things, not the true Dharma, and an assembly that values the true Dharma, not material things.
Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru?	And what is an assembly that values material things, not the true Dharma?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū gihīnaṃ odātavasanānaṃ sammukhā aññamaññassa vaṇṇaṃ bhāsanti:	It is an assembly where the monks praise each other in front of the white-clothed laypeople, saying:
‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti.	‘The monk so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of the Dharmas; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’
Te tena lābhaṃ labhanti.	In this way they get material things.
Te taṃ lābhaṃ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.	And when they get these things, they use them tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
Ayaṃ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.	This is called an assembly that values material things, not the true Dharma.
Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru?	And what is an assembly that values the true Dharma, not material things?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū gihīnaṃ odātavasanānaṃ sammukhā aññamaññassa vaṇṇaṃ na bhāsanti:	It is an assembly where the monks don’t praise each other in front of the white-clothed laypeople, saying:
‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti.	‘The monk so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of the Dharmas; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’
Te tena lābhaṃ labhanti.	In this way they get material things.
Te taṃ lābhaṃ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.	And when they get these things, they use them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
Ayaṃ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru.	This is called an assembly that values the true Dharma, not material things.
Imā kho, bhikkhave, dve parisā.	These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ saddhammagaru parisā noāmisagarū”ti.	The better of these two assemblies is the assembly that values the true Dharma, not material things.”

AN 2.49

49	49
“Dvemā, bhikkhave, parisā.	“There are, monks, these two assemblies.
Katamā dve?	What two?
Visamā ca parisā samā ca parisā.	An unjust assembly and a just assembly.
Katamā ca, bhikkhave, visamā parisā?	And what is an unjust assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti.	An assembly where legal acts against the Dharma proceed, while legal acts in line with the Dharma don’t proceed. Legal acts against the training proceed, while legal acts in line with the training don’t proceed. Legal acts against the Dharma are explained, while legal acts in line with the Dharma aren’t explained. Legal acts against the training are explained, while legal acts in line with the training aren’t explained.
Ayaṃ vuccati, bhikkhave, visamā parisā. ()	This is called an unjust assembly.
Katamā ca, bhikkhave, samā parisā?	And what is a just assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti.	An assembly where legal acts in line with the Dharma proceed, while legal acts against the Dharma don’t proceed. Legal acts in line with the training proceed, while legal acts against the training don’t proceed. Legal acts in line with the Dharma are explained, while legal acts against the Dharma aren’t explained. Legal acts in line with the training are explained, while legal acts against the training aren’t explained.
Ayaṃ vuccati, bhikkhave, samā parisā. ()	This is called a just assembly.
Imā kho, bhikkhave, dve parisā.	These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ samā parisā”ti.	The better of these two assemblies is the just assembly.”

AN 2.50

50	50
“Dvemā, bhikkhave, parisā.	“There are, monks, these two assemblies.
Katamā dve?	What two?
Adhammikā ca parisā dhammikā ca parisā … pe … imā kho, bhikkhave, dve parisā.	An non-Dharmic assembly and a Dharmic assembly …
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ dhammikā parisā”ti.	The better of these two assemblies is the Dharmic assembly.”

AN 2.51

51	51
“Dvemā, bhikkhave, parisā.	“There are, monks, these two assemblies.
Katamā dve?	What two?
Adhammavādinī ca parisā dhammavādinī ca parisā.	An assembly with non-Dharmic speech, and an assembly with Dharmic speech.
Katamā ca, bhikkhave, adhammavādinī parisā?	And what is an assembly with non-Dharmic speech?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū adhikaraṇaṃ ādiyanti dhammikaṃ vā adhammikaṃ vā.	It is an assembly where the monks take up disciplinary issues, whether legitimate or not.
Te taṃ adhikaraṇaṃ ādiyitvā na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upagacchanti, na ca nijjhāpenti na ca nijjhattiṃ upagacchanti.	But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced.
Te asaññattibalā anijjhattibalā appaṭinissaggamantino tameva adhikaraṇaṃ thāmasā parāmāsā abhinivissa voharanti:	Unable to persuade or convince each other, they can’t let go of their opinions. They obstinately stick to that disciplinary issue, insisting that:
‘idameva saccaṃ moghamaññan’ti.	‘This is the only truth, other ideas are stupid.’
Ayaṃ vuccati, bhikkhave, adhammavādinī parisā.	This is called an assembly with non-Dharmic speech.
Katamā ca, bhikkhave, dhammavādinī parisā?	And what is an assembly with Dharmic speech?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū adhikaraṇaṃ ādiyanti dhammikaṃ vā adhammikaṃ vā.	It is an assembly where the monks take up disciplinary issues, whether legitimate or not.
Te taṃ adhikaraṇaṃ ādiyitvā aññamaññaṃ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti.	Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced.
Te saññattibalā nijjhattibalā paṭinissaggamantino, na tameva adhikaraṇaṃ thāmasā parāmāsā abhinivissa voharanti:	Since they are able to persuade and convince each other, they let go of their opinions. They don’t obstinately stick to that disciplinary issue or insist that:
‘idameva saccaṃ moghamaññan’ti.	‘This is the only truth, other ideas are stupid.’
Ayaṃ vuccati, bhikkhave, dhammavādinī parisā.	This is called an assembly with Dharmic speech.
Imā kho, bhikkhave, dve parisā.	These are the two assemblies.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ dhammavādinī parisā”ti.	The better of these two assemblies is the assembly with Dharmic speech.”

❧

§ – AN 2 vagga 6. Persons

all

6. Puggalavagga

6. Persons

AN 2.52

52	52
“Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	“Two people, monks, arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katame dve?	What two?
Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī.	The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.	These two people arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

AN 2.53

53	53
“Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti acchariyamanussā.	“Two people, monks, arise in the world who are incredible human beings.
Katame dve?	What two?
Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī.	The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti acchariyamanussā”ti.	These are the two people who arise in the world who are incredible human beings.”

AN 2.54

54	54
“Dvinnaṃ, bhikkhave, puggalānaṃ kālakiriyā bahuno janassa anutappā hoti.	“There are two people, monks, whose death is regretted by many people.
Katamesaṃ dvinnaṃ?	What two?
Tathāgatassa ca arahato sammāsambuddhassa, rañño ca cakkavattissa.	The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Imesaṃ kho, bhikkhave, dvinnaṃ puggalānaṃ kālakiriyā bahuno janassa anutappā hotī”ti.	These are the two people, monks, whose death is regretted by many people.”

AN 2.55

55	55
“Dveme, bhikkhave, thūpārahā.	“monks, these two are worthy of a monument.
Katame dve?	What two?
Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī.	The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch.
Ime kho, bhikkhave, dve thūpārahā”ti.	These are the two who are worthy of a monument.”

AN 2.56

56	56
“Dveme, bhikkhave, buddhā.	“monks, there are two kinds of Buddhas.
Katame dve?	What two?
Tathāgato ca arahaṃ sammāsambuddho, paccekabuddho ca.	The Realized One, the perfected one, the fully awakened Buddha; and the Buddha awakened for themselves.
Ime kho, bhikkhave, dve buddhā”ti.	These are the two kinds of Buddhas.”

AN 2.57

57	57
“Dveme, bhikkhave, asaniyā phalantiyā na santasanti.	“These two, monks, are not startled by a crack of thunder.
Katame dve?	What two?
Bhikkhu ca khīṇāsavo, hatthājānīyo ca.	A monk who has ended defilements; and a thoroughbred elephant.
Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.	These are the two who are not startled by a crack of thunder.”

AN 2.58

58	58
“Dveme, bhikkhave, asaniyā phalantiyā na santasanti.	“These two, monks, are not startled by a crack of thunder.
Katame dve?	What two?
Bhikkhu ca khīṇāsavo, assājānīyo ca.	A monk who has ended defilements; and a thoroughbred horse.
Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.	These are the two who are not startled by a crack of thunder.”

AN 2.59

59	59
“Dveme, bhikkhave, asaniyā phalantiyā na santasanti.	“These two, monks, are not startled by a crack of thunder.
Katame dve?	What two?
Bhikkhu ca khīṇāsavo, sīho ca migarājā.	A monk who has ended defilements; and a lion, king of beasts.
Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.	These are the two who are not startled by a crack of thunder.”

AN 2.60

60	60
“Dveme, bhikkhave, atthavase sampassamānā kiṃpurisā mānusiṃ vācaṃ na bhāsanti.	“Fauns see two reasons not to use human speech.
Katame dve?	What two?
Mā ca musā bhaṇimhā, mā ca paraṃ abhūtena abbhācikkhimhāti.	Thinking: ‘May we not lie, and may we not misrepresent others with falsehoods.’
Ime kho, bhikkhave, dve atthavase sampassamānā kiṃpurisā mānusiṃ vācaṃ na bhāsantī”ti.	Fauns see two reasons not to use human speech.”

AN 2.61

61	61
“Dvinnaṃ dhammānaṃ, bhikkhave, atitto appaṭivāno mātugāmo kālaṃ karoti.	“monks, females die without getting enough of two dharmas.
Katamesaṃ dvinnaṃ?	What two?
Methunasamāpattiyā ca vijāyanassa ca.	Sexual intercourse and giving birth.
Imesaṃ kho, bhikkhave, dvinnaṃ dhammānaṃ atitto appaṭivāno mātugāmo kālaṃ karotī”ti.	Females die without getting enough of these two dharmas.”

AN 2.62

62	62
“Asantasannivāsañca vo, bhikkhave, desessāmi santasannivāsañca.	“monks, I will teach you about living with bad people and living with good people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Kathañca, bhikkhave, asantasannivāso hoti, kathañca asanto sannivasanti?	“What is it like living with bad people? How do bad people live together?
Idha, bhikkhave, therassa bhikkhuno evaṃ hoti:	It’s when a senior monk thinks:
‘theropi maṃ na vadeyya, majjhimopi maṃ na vadeyya, navopi maṃ na vadeyya;	‘No monk, whether senior, middle, or junior, should admonish me;
therampāhaṃ na vadeyyaṃ, majjhimampāhaṃ na vadeyyaṃ, navampāhaṃ na vadeyyaṃ.	and I shouldn’t admonish any monk, whether senior, middle, or junior.
Thero cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ. Majjhimo cepi maṃ vadeyya … pe … navo cepi maṃ vadeyya, ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ’.	If a monk—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’
Majjhimassapi bhikkhuno evaṃ hoti … pe … navassapi bhikkhuno evaṃ hoti:	And a middle or a junior monk also thinks:
‘theropi maṃ na vadeyya, majjhimopi maṃ na vadeyya, navopi maṃ na vadeyya;	‘No monk, whether senior, middle, or junior, should admonish me;
therampāhaṃ na vadeyyaṃ, majjhimampāhaṃ na vadeyyaṃ, navampāhaṃ na vadeyyaṃ.	and I shouldn’t admonish any monk, whether senior, middle, or junior.
Thero cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ. Majjhimo cepi maṃ vadeyya … navo cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ’.	If a monk—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’
Evaṃ kho, bhikkhave, asantasannivāso hoti, evañca asanto sannivasanti.	That’s what it’s like living with bad people; that’s how bad people live together.
Kathañca, bhikkhave, santasannivāso hoti, kathañca santo sannivasanti?	What is it like living with good people? How do good people live together?
Idha, bhikkhave, therassa bhikkhuno evaṃ hoti:	It’s when a senior monk thinks:
‘theropi maṃ vadeyya, majjhimopi maṃ vadeyya, navopi maṃ vadeyya;	‘Any monk, whether senior, middle, or junior, should admonish me;
therampāhaṃ vadeyyaṃ, majjhimampāhaṃ vadeyyaṃ, navampāhaṃ vadeyyaṃ.	and I should admonish any monk, whether senior, middle, or junior.
Thero cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ. Majjhimo cepi maṃ vadeyya … pe … navo cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ’.	If a monk—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’
Majjhimassapi bhikkhuno evaṃ hoti … pe … navassapi bhikkhuno evaṃ hoti:	And a middle or a junior monk also thinks:
‘theropi maṃ vadeyya, majjhimopi maṃ vadeyya, navopi maṃ vadeyya;	‘Any monk, whether senior, middle, or junior, may admonish me;
therampāhaṃ vadeyyaṃ, majjhimampāhaṃ vadeyyaṃ, navampāhaṃ vadeyyaṃ.	and I’ll admonish any monk, whether senior, middle, or junior.
Thero cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ. Majjhimo cepi maṃ vadeyya … pe … navo cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ’.	If a monk—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’
Evaṃ kho, bhikkhave, santasannivāso hoti, evañca santo sannivasantī”ti.	That’s what it’s like living with good people; that’s how good people live together.”

❧

AN 2.63

63	63
“Yasmiṃ, bhikkhave, adhikaraṇe ubhato vacīsaṃsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṃ avūpasantaṃ hoti, tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ:	“In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is not settled internally, you can expect that this disciplinary issue will be
‘dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissanti’.	long, fractious, and troublesome, and the monks won’t live comfortably.
Yasmiñca kho, bhikkhave, adhikaraṇe ubhato vacīsaṃsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṃ suvūpasantaṃ hoti, tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ:	In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is well settled internally, you can expect that this disciplinary issue
‘na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantī’”ti.	won’t lead to lasting acrimony and enmity, and the monks will live comfortably.”

❧

§ – AN 2 vagga 7 sukha: Happiness

all

7. Sukhavagga

7. Happiness

AN ^2..7.. - AN 2 vagga 7 sukha: Happiness

AN 2.64 lay vs. ordained

64	64
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Gihisukhañca pabbajitasukhañca.	The happiness of laypeople, and the happiness of renunciates.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ pabbajitasukhan”ti.	The better of these two kinds of happiness is the happiness of renunciates.”

AN 2.65 kāma 5kg vs. nekkhamma j1🌘

65	65
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Kāmasukhañca nekkhammasukhañca.	Sensual happiness and the happiness of renunciation.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nekkhammasukhan”ti.	The better of these two kinds of happiness is the happiness of renunciation.”

AN 2.66 clinging vs. no clinging

66	66
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Upadhisukhañca nirupadhisukhañca.	The happiness of attachments, and the happiness of no attachments.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nirupadhisukhan”ti.	The better of these two kinds of happiness is the happiness of no attachments.”

AN 2.67 with Āsava‍ vs. without

67	67
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Sāsavasukhañca anāsavasukhañca.	The happiness of defilements and the happiness of no defilements.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ anāsavasukhan”ti.	The better of these two kinds of happiness is the happiness of no defilements.”

AN 2.68 carnal 5kg vs. non-carnal 4j🌕

68	68
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Sāmisañca sukhaṃ nirāmisañca sukhaṃ.	Carnal happiness and spiritual happiness.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nirāmisaṃ sukhan”ti.	The better of these two kinds of happiness is spiritual happiness.”

AN 2.69 noble vs. ignoble

69	69
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Ariyasukhañca anariyasukhañca.	Noble happiness and ignoble happiness.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ ariyasukhan”ti.	The better of these two kinds of happiness is noble happiness.”

AN 2.70 kāya vs. cetasika, mental better

70	70
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Kāyikañca sukhaṃ cetasikañca sukhaṃ.	Physical happiness and mental happiness.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ cetasikaṃ sukhan”ti.	The better of these two kinds of happiness is mental happiness.”

AN 2.71 with pīti = j2🌗, without = j3🌖

71	71
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Sappītikañca sukhaṃ nippītikañca sukhaṃ.	Happiness with rapture and happiness free of rapture.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nippītikaṃ sukhan”ti.	The better of these two kinds of happiness is happiness free of rapture.”

AN 2.72 sāta j2🌗 vs. upekkha j3🌖 (see samādhi in 3 ways, AN ^9.33)

72	72
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Sātasukhañca upekkhāsukhañca.	The happiness of pleasure and the happiness of equanimity.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ upekkhāsukhan”ti.	The better of these two kinds of happiness is the happiness of equanimity.”

AN 2.73 with samādhi vs. without

73	73
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Samādhisukhañca asamādhisukhañca.	The happiness of undistractible-lucidity and the happiness without undistractible-lucidity.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ samādhisukhan”ti.	The better of these two kinds of happiness is the happiness of undistractible-lucidity.”

AN 2.74 relying on pīti vs. without

74	74
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Sappītikārammaṇañca sukhaṃ nippītikārammaṇañca sukhaṃ.	Happiness that relies on rapture and happiness that relies on freedom from rapture.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nippītikārammaṇaṃ sukhan”ti.	The better of these two kinds of happiness is happiness that relies on freedom from rapture.”

AN 2.75 relies on sāta vs. upekkha

75	75
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Sātārammaṇañca sukhaṃ upekkhārammaṇañca sukhaṃ.	Happiness that relies on pleasure and happiness that relies on equanimity.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ upekkhārammaṇaṃ sukhan”ti.	The better of these two kinds of happiness is happiness that relies on equanimity.”

AN 2.76 relies on form vs. formless

76	76
“Dvemāni, bhikkhave, sukhāni.	“There are, monks, these two kinds of happiness.
Katamāni dve?	What two?
Rūpārammaṇañca sukhaṃ arūpārammaṇañca sukhaṃ.	Happiness that relies on form and happiness that relies on the formless.
Imāni kho, bhikkhave, dve sukhāni.	These are the two kinds of happiness.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ arūpārammaṇaṃ sukhan”ti.	The better of these two kinds of happiness is happiness that relies on the formless.”

❧

§ – AN 2 vagga 8 sa-nimitta: With a sign

all

8. Sanimittavagga

8. With a Precursor

AN 2.77

77	77
“Sanimittā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no animittā.	“Bad, unskillful Dharmas, monks, arise with a precursor, not without a precursor.
Tasseva nimittassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.	By giving up that precursor, those bad, unskillful Dharmas do not occur.”

AN 2.78

78	78
“Sanidānā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no anidānā.	“Bad, unskillful Dharmas, monks, arise with a source, not without a source.
Tasseva nidānassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.	By giving up that source, those bad, unskillful Dharmas do not occur.”

AN 2.79

79	79
“Sahetukā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no ahetukā.	“Bad, unskillful Dharmas, monks, arise with a cause, not without a cause.
Tasseva hetussa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.	By giving up that cause, those bad, unskillful Dharmas do not occur.”

AN 2.80

80	80
“Sasaṅkhārā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhārā.	“Bad, unskillful Dharmas, monks, arise with conditions, not without conditions.
Tesaṃyeva saṅkhārānaṃ pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.	By giving up those conditions, those bad, unskillful Dharmas do not occur.”

AN 2.81

81	81
“Sappaccayā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no appaccayā.	“Bad, unskillful Dharmas, monks, arise with a reason, not without a reason.
Tasseva paccayassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.	By giving up that reason, those bad, unskillful Dharmas do not occur.”

AN 2.82

82	82
“Sarūpā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no arūpā.	“Bad, unskillful Dharmas, monks, arise with form, not without form.
Tasseva rūpassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.	By giving up that form, those bad, unskillful Dharmas do not occur.”

AN 2.83

83	83
“Savedanā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no avedanā.	“Bad, unskillful Dharmas, monks, arise with feeling, not without feeling.
Tassāyeva vedanāya pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.	By giving up that feeling, those bad, unskillful Dharmas do not occur.”

AN 2.84

84	84
“Sasaññā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaññā.	“Bad, unskillful Dharmas, monks, arise with perception, not without perception.
Tassāyeva saññāya pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.	By giving up that perception, those bad, unskillful Dharmas do not occur.”

AN 2.85

85	85
“Saviññāṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no aviññāṇā.	“Bad, unskillful Dharmas, monks, arise with consciousness, not without consciousness.
Tasseva viññāṇassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.	By giving up that consciousness, those bad, unskillful Dharmas do not occur.”

AN 2.86

86	86
“Saṅkhatārammaṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhatārammaṇā.	“Bad, unskillful Dharmas, monks, arise with a conditioned basis, not without a conditioned basis.
Tasseva saṅkhatassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.	By giving up that conditioned basis, those bad, unskillful Dharmas do not occur.”

❧

§ – AN 2 vagga 9 Dharmas

all

9. Dhammavagga

9. dharma

AN 2.87

87	87
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Cetovimutti ca paññāvimutti ca.	Freedom of heart and freedom by wisdom.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.88

88	88
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Paggāho ca avikkhepo ca.	Making an effort, and not being scattered.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.89

89	89
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Nāmañca rūpañca.	Name and form.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.90

90	90
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Vijjā ca vimutti ca.	Knowledge and freedom.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.91

91	91
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Bhavadiṭṭhi ca vibhavadiṭṭhi ca.	Views favoring continued existence and views favoring ending existence.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.92

92	92
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Ahirikañca anottappañca.	Lack of conscience and prudence.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.93

93	93
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Hirī ca ottappañca.	Conscience and prudence.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.94

94	94
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Dovacassatā ca pāpamittatā ca.	Being hard to admonish and having bad friends.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.95

95	95
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Sovacassatā ca kalyāṇamittatā ca.	Being easy to admonish and having good friends.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.96

96	96
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Dhātukusalatā ca manasikārakusalatā ca.	Skill in the elements and skill in attention.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

AN 2.97

97	97
“Dveme, bhikkhave, dhammā.	“There are, monks, these two dharmas.
Katame dve?	What two?
Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.	Skill in offenses and skill in rehabilitation from offenses.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

❧

§ – AN 2 vagga 10. Fools

all

10. Bālavagga

10. Fools

AN 2.98

98	98
“Dveme, bhikkhave, bālā.	“monks, there are two fools.
Katame dve?	What two?
Yo ca anāgataṃ bhāraṃ vahati, yo ca āgataṃ bhāraṃ na vahati.	One who takes responsibility for what has not come to pass, and one who doesn’t take responsibility for what has come to pass.
Ime kho, bhikkhave, dve bālā”ti.	These are the two fools.”

AN 2.99

99	99
“Dveme, bhikkhave, paṇḍitā.	“There are two who are astute.
Katame dve?	What two?
Yo ca anāgataṃ bhāraṃ na vahati, yo ca āgataṃ bhāraṃ vahati.	One who doesn’t take responsibility for what has not come to pass, and one who does take responsibility for what has come to pass.
Ime kho, bhikkhave, dve paṇḍitā”ti.	These are the two who are astute.”

AN 2.100

100	100
“Dveme, bhikkhave, bālā.	“monks, there are two fools.
Katame dve?	What two?
Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī.	One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable.
Ime kho, bhikkhave, dve bālā”ti.	These are the two fools.”

AN 2.101

101	101
“Dveme, bhikkhave, paṇḍitā.	“There are two who are astute.
Katame dve?	What two?
Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī.	One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable.
Ime kho, bhikkhave, dve paṇḍitā”ti.	These are the two who are astute.”

AN 2.102

102	102
“Dveme, bhikkhave, bālā.	“monks, there are two fools.
Katame dve?	What two?
Yo ca anāpattiyā āpattisaññī, yo ca āpattiyā anāpattisaññī.	One who perceives a non-offense as an offense, and one who perceives an offense as a non-offense.
Ime kho, bhikkhave, dve bālā”ti.	These are the two fools.”

AN 2.103

103	103
“Dveme, bhikkhave, paṇḍitā.	“There are two who are astute.
Katame dve?	What two?
Yo ca anāpattiyā anāpattisaññī, yo ca āpattiyā āpattisaññī.	One who perceives a non-offense as a non-offense, and one who perceives an offense as an offense.
Ime kho, bhikkhave, dve paṇḍitā”ti.	These are the two who are astute.”

AN 2.104

104	104
“Dveme, bhikkhave, bālā.	“monks, there are two fools.
Katame dve?	What two?
Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī.	One who perceives what is not the Dharma as the Dharma, and one who perceives the Dharma as not the Dharma.
Ime kho, bhikkhave, dve bālā”ti.	These are the two fools.”

AN 2.105

105	105
“Dveme, bhikkhave, paṇḍitā.	“There are two who are astute.
Katame dve?	What two?
Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī.	One who perceives the Dharma as the Dharma, and one who perceives what is not the Dharma as not the Dharma.
Ime kho, bhikkhave, dve paṇḍitā”ti.	These are the two who are astute.”

AN 2.106

106	106
“Dveme, bhikkhave, bālā.	“monks, there are two fools.
Katame dve?	What two?
Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī.	One who perceives what is not the training as the training, and one who perceives what is the training as not the training.
Ime kho, bhikkhave, dve bālā”ti.	These are the two fools.”

AN 2.107

107	107
“Dveme, bhikkhave, paṇḍitā.	“There are two who are astute.
Katame dve?	What two?
Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī.	One who perceives what is not the training as not the training, and one who perceives what is the training as the training.
Ime kho, bhikkhave, dve paṇḍitā”ti.	These are the two who are astute.”

AN 2.108

108	108
“Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti.	“For these two, defilements grow.
Katamesaṃ dvinnaṃ?	What two?
Yo ca na kukkuccāyitabbaṃ kukkuccāyati, yo ca kukkuccāyitabbaṃ na kukkuccāyati.	One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.	These are the two whose defilements grow.”

AN 2.109

109	109
“Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti.	“For these two, defilements don’t grow.
Katamesaṃ dvinnaṃ?	What two?
Yo ca na kukkuccāyitabbaṃ na kukkuccāyati, yo ca kukkuccāyitabbaṃ kukkuccāyati.	One who isn’t remorseful over something they shouldn’t be, and one who is remorseful over something they should be.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.	These are the two whose defilements don’t grow.”

AN 2.110

110	110
“Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti.	“For these two, defilements grow.
Katamesaṃ dvinnaṃ?	What two?
Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī.	One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.	These are the two whose defilements grow.”

AN 2.111

111	111
“Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti.	“For these two, defilements don’t grow.
Katamesaṃ dvinnaṃ?	What two?
Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī.	One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.	These are the two whose defilements don’t grow.”

AN 2.112

112	112
“Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti.	“For these two, defilements grow.
Katamesaṃ dvinnaṃ?	What two?
Yo ca āpattiyā anāpattisaññī, yo ca anāpattiyā āpattisaññī.	One who perceives an offense as a non-offense, and one who perceives a non-offense as an offense.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.	These are the two whose defilements grow.”

AN 2.113

113	113
“Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti.	“For these two, defilements don’t grow.
Katamesaṃ dvinnaṃ?	What two?
Yo ca āpattiyā āpattisaññī, yo ca anāpattiyā anāpattisaññī.	One who perceives an offense as an offense, and one who perceives a non-offense as a non-offense.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.	These are the two whose defilements don’t grow.”

AN 2.114

114	114
“Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti.	“For these two, defilements grow.
Katamesaṃ dvinnaṃ?	What two?
Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī.	One who perceives what is not the Dharma as the Dharma, and one who perceives the Dharma as not the Dharma.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.	These are the two whose defilements grow.”

AN 2.115

115	115
“Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti.	“For these two, defilements don’t grow.
Katamesaṃ dvinnaṃ?	What two?
Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī.	One who perceives the Dharma as the Dharma, and one who perceives what is not the Dharma as not the Dharma.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.	These are the two whose defilements don’t grow.”

AN 2.116

116	116
“Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti.	“For these two, defilements grow.
Katamesaṃ dvinnaṃ?	What two?
Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī.	One who perceives what is not the training as the training, and one who perceives what is the training as not the training.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.	These are the two whose defilements grow.”

AN 2.117

117	117
“Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti.	“For these two, defilements don’t grow.
Katamesaṃ dvinnaṃ?	What two?
Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī.	One who perceives what is not the training as not the training, and one who perceives what is the training as the training.
Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.	These are the two whose defilements don’t grow.”

❧

§ – AN 2 vagga 11. Hopes That Are Hard to Give Up

all

11. Āsāduppajahavagga

11. Hopes That Are Hard to Give Up

AN 2.118

118	118
“Dvemā, bhikkhave, āsā duppajahā.	“These two hopes are hard to give up.
Katamā dve?	What two?
Lābhāsā ca jīvitāsā ca.	The hope for wealth and the hope for long life.
Imā kho, bhikkhave, dve āsā duppajahā”ti.	These are two hopes that are hard to give up.”

AN 2.119

119	119
“Dveme, bhikkhave, puggalā dullabhā lokasmiṃ.	“These two people are rare in the world.
Katame dve?	What two?
Yo ca pubbakārī, yo ca kataññū katavedī.	One who takes the initiative, and one who is grateful and thankful.
Ime kho, bhikkhave, dve puggalā dullabhā lokasmin”ti.	These are the two people who are rare in the world.”

AN 2.120

120	120
“Dveme, bhikkhave, puggalā dullabhā lokasmiṃ.	“These two people are rare in the world.
Katame dve?	What two?
Titto ca tappetā ca.	One who is satisfied, and one who satisfies others.
Ime kho, bhikkhave, dve puggalā dullabhā lokasmin”ti.	These are the two people who are rare in the world.”

AN 2.121

121	121
“Dveme, bhikkhave, puggalā duttappayā.	“These two people are hard to satisfy in the world.
Katame dve?	What two?
Yo ca laddhaṃ laddhaṃ nikkhipati, yo ca laddhaṃ laddhaṃ vissajjeti.	One who continually hoards wealth, and one who continually wastes wealth.
Ime kho, bhikkhave, dve puggalā duttappayā”ti.	These are the two people who are hard to satisfy in the world.”

AN 2.122

122	122
“Dveme, bhikkhave, puggalā sutappayā.	“These two people are easy to satisfy in the world.
Katame dve?	What two?
Yo ca laddhaṃ laddhaṃ na nikkhipati, yo ca laddhaṃ laddhaṃ na vissajjeti.	One who does not continually hoard wealth, and one who does not continually waste wealth.
Ime kho, bhikkhave, dve puggalā sutappayā”ti.	These are the two people who are easy to satisfy in the world.”

AN 2.123

123	123
“Dveme, bhikkhave, paccayā rāgassa uppādāya.	“There are two conditions for the arising of greed.
Katame dve?	What two?
Subhanimittañca ayoniso ca manasikāro.	The aspect of beauty and improper attention.
Ime kho, bhikkhave, dve paccayā rāgassa uppādāyā”ti.	These are the two conditions for the arising of greed.”

AN 2.124

124	124
“Dveme, bhikkhave, paccayā dosassa uppādāya.	“There are two conditions for the arising of hate.
Katame dve?	What two?
Paṭighanimittañca ayoniso ca manasikāro.	The aspect of repulsion and improper attention.
Ime kho, bhikkhave, dve paccayā dosassa uppādāyā”ti.	These are the two conditions for the arising of hate.”

AN 2.125

125	125
“Dveme, bhikkhave, paccayā micchādiṭṭhiyā uppādāya.	“There are two conditions for the arising of wrong view.
Katame dve?	What two?
Parato ca ghoso ayoniso ca manasikāro.	The words of another and improper attention.
Ime kho, bhikkhave, dve paccayā micchādiṭṭhiyā uppādāyā”ti.	These are the two conditions for the arising of wrong view.”

AN 2.126

126	126
“Dveme, bhikkhave, paccayā sammādiṭṭhiyā uppādāya.	“There are two conditions for the arising of right view.
Katame dve?	What two?
Parato ca ghoso, yoniso ca manasikāro.	The words of another and proper attention.
Ime kho, bhikkhave, dve paccayā sammādiṭṭhiyā uppādāyā”ti.	These are the two conditions for the arising of right view.”

AN 2.127

127	127
“Dvemā, bhikkhave, āpattiyo.	“There are these two offenses.
Katamā dve?	What two?
Lahukā ca āpatti, garukā ca āpatti.	A light offense and a serious offense.
Imā kho, bhikkhave, dve āpattiyo”ti.	These are the two offenses.”

AN 2.128

128	128
“Dvemā, bhikkhave, āpattiyo.	“There are these two offenses.
Katamā dve?	What two?
Duṭṭhullā ca āpatti, aduṭṭhullā ca āpatti.	An offense with corrupt intention and an offense without corrupt intention.
Imā kho, bhikkhave, dve āpattiyo”ti.	These are the two offenses.”

AN 2.129

129	129
“Dvemā, bhikkhave, āpattiyo.	“There are these two offenses.
Katamā dve?	What two?
Sāvasesā ca āpatti, anavasesā ca āpatti.	An offense requiring rehabilitation and an offense not requiring rehabilitation.
Imā kho, bhikkhave, dve āpattiyo”ti.	These are the two offenses.”

❧

§ – AN 2 vagga 12. Aspiration

12. Āyācanavagga	12. Aspiration
130	130
“Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya:	“A faithful monk would rightly aspire:
‘tādiso homi yādisā sāriputtamoggallānā’ti.	‘May I be like Sāriputta and Moggallāna!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ yadidaṃ sāriputtamoggallānā”ti.	These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.”
131	131
“Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya:	“A faithful nun would rightly aspire:
‘tādisī homi yādisī khemā ca bhikkhunī uppalavaṇṇā cā’ti.	‘May I be like the nuns Khemā and Uppalavaṇṇā!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ yadidaṃ khemā ca bhikkhunī uppalavaṇṇā cā”ti.	These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.”
132	132
“Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya:	“A faithful layman would rightly aspire:
‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti.	‘May I be like the householder Citta and Hatthaka of Aḷavī!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ yadidaṃ citto ca gahapati hatthako ca āḷavako”ti.	These are a standard and a measure for my male lay followers, that is, the householder Citta and Hatthaka of Aḷavī.”
133	133
“Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya:	“A faithful laywoman would rightly aspire:
‘tādisī homi yādisī khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti.	‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti.	These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”
134	134
“Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent bad person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi dvīhi?	What two?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, they praise those deserving of criticism
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati.	and they criticize those deserving of praise.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.	When a foolish, incompetent bad person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent good person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi dvīhi?	What two?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, they criticize those deserving of criticism
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati.	and they praise those deserving of praise.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.	When an astute, competent good person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
135	135
“Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent bad person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi dvīhi?	What two?
Ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti,	Without examining or scrutinizing, they arouse faith in things that are dubious,
ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti.	and they don’t arouse faith in things that are inspiring.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.	When a foolish, incompetent bad person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent good person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi dvīhi?	What two?
Anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti,	After examining or scrutinizing, they don’t arouse faith in things that are dubious,
anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti.	and they do arouse faith in things that are inspiring.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.	When an astute, competent good person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
136	136
“Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent bad person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamesu dvīsu?	What two?
Mātari ca pitari ca.	Mother and father.
Imesu kho, bhikkhave, dvīsu micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.	When a foolish, incompetent bad person acts wrongly toward these two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent good person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamesu dvīsu?	What two?
Mātari ca pitari ca.	Mother and father.
Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.	When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
137	137
“Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent bad person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamesu dvīsu?	What two?
Tathāgate ca tathāgatasāvake ca.	The Realized One and a disciple of the Realized One.
Imesu kho, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.	When a foolish, incompetent bad person acts wrongly toward these people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent good person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamesu dvīsu?	What two?
Tathāgate ca tathāgatasāvake ca.	The Realized One and a disciple of the Realized One.
Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.	When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
138	138
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Sacittavodānañca na ca kiñci loke upādiyati.	Cleaning your own mind, and not grasping at anything in the world.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”
139	139
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Kodho ca upanāho ca.	Anger and hostility.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”
140	140
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Kodhavinayo ca upanāhavinayo ca.	Dispelling anger and dispelling hostility.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

❧

§ – AN 2 vagga 13. Giving

13. Dānavagga	13. Giving
141	141
“Dvemāni, bhikkhave, dānāni.	“There are these two gifts.
Katamāni dve?	What two?
Āmisadānañca dhammadānañca.	A gift of material things and a gift of the Dharma.
Imāni kho, bhikkhave, dve dānāni.	These are the two gifts.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ dhammadānan”ti.	The better of these two gifts is the gift of the Dharma.”
142	142
“Dveme, bhikkhave, yāgā.	“There are these two offerings.
Katame dve?	What two?
Āmisayāgo ca dhammayāgo ca.	An offering of material things and an offering of the Dharma.
Ime kho, bhikkhave, dve yāgā.	These are the two offerings.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ yāgānaṃ yadidaṃ dhammayāgo”ti.	The better of these two offerings is an offering of the Dharma.”
143	143
“Dveme, bhikkhave, cāgā.	“There are these two acts of generosity.
Katame dve?	What two?
Āmisacāgo ca dhammacāgo ca.	Generosity with material things and generosity with the Dharma.
Ime kho, bhikkhave, dve cāgā.	These are the two acts of generosity.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ cāgānaṃ yadidaṃ dhammacāgo”ti.	The better of these two acts of generosity is generosity with the Dharma.”
144	144
“Dveme, bhikkhave, pariccāgā.	“There are these two donations.
Katame dve?	What two?
Āmisapariccāgo ca dhammapariccāgo ca.	Donation of material things and donation of the Dharma.
Ime kho, bhikkhave, dve pariccāgā.	These are the two donations.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ pariccāgānaṃ yadidaṃ dhammapariccāgo”ti.	The better of these two donations is a donation of the Dharma.”
145	145
“Dveme, bhikkhave, bhogā.	“There are these two riches.
Katame dve?	What two?
Āmisabhogo ca dhammabhogo ca.	Riches in material things and riches in the Dharma.
Ime kho, bhikkhave, dve bhogā.	These are the two riches.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ bhogānaṃ yadidaṃ dhammabhogo”ti.	The better of these two riches is riches in the Dharma.”
146	146
“Dveme, bhikkhave, sambhogā.	“There are these two kinds of enjoyment.
Katame dve?	What two?
Āmisasambhogo ca dhammasambhogo ca.	Enjoyment of material things and enjoyment of the Dharma.
Ime kho, bhikkhave, dve sambhogā.	These are the two kinds of enjoyment.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sambhogānaṃ yadidaṃ dhammasambhogo”ti.	The better of these two kinds of enjoyment is the enjoyment of the Dharma.”
147	147
“Dveme, bhikkhave, saṃvibhāgā.	“There are these two kinds of sharing.
Katame dve?	What two?
Āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca.	Sharing material things and sharing the Dharma.
Ime kho, bhikkhave, dve saṃvibhāgā.	These are the two kinds of sharing.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ dhammasaṃvibhāgo”ti.	The better of these two kinds of sharing is sharing the Dharma.”
148	148
“Dveme, bhikkhave, saṅgahā.	“There are these two kinds of inclusion.
Katame dve?	What two?
Āmisasaṅgaho ca dhammasaṅgaho ca.	Inclusion in material things and inclusion in the Dharma.
Ime kho, bhikkhave, dve saṅgahā.	These are the two kinds of inclusion.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṅgahānaṃ yadidaṃ dhammasaṅgaho”ti.	The better of these two kinds of inclusion is inclusion in the Dharma.”
149	149
“Dveme, bhikkhave, anuggahā.	“There are these two kinds of support.
Katame dve?	What two?
Āmisānuggaho ca dhammānuggaho ca.	Support in material things and support in the Dharma.
Ime kho, bhikkhave, dve anuggahā.	These are the two kinds of support.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ dhammānuggaho”ti.	The better of these two kinds of support is support in the Dharma.”
150	150
“Dvemā, bhikkhave, anukampā.	“There are these two kinds of sympathy.
Katamā dve?	What two?
Āmisānukampā ca dhammānukampā ca.	Sympathy in material things and sympathy in the Dharma.
Imā kho, bhikkhave, dve anukampā.	These are the two kinds of sympathy.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ anukampānaṃ yadidaṃ dhammānukampā”ti.	The better of these two kinds of sympathy is sympathy in the Dharma.”

❧

§ – AN 2 vagga 14. Welcome

14. Santhāravagga	14. Welcome
151	151
“Dveme, bhikkhave, santhārā.	“There are these two kinds of welcome.
Katame dve?	What two?
Āmisasanthāro ca dhammasanthāro ca.	Welcome in material things and welcome in the Dharma.
Ime kho, bhikkhave, dve santhārā.	These are the two kinds of welcome.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ santhārānaṃ yadidaṃ dhammasanthāro”ti.	The better of these two kinds of welcome is the welcome in the Dharma.”
152	152
“Dveme, bhikkhave, paṭisanthārā.	“There are these two kinds of hospitality.
Katame dve?	What two?
Āmisapaṭisanthāro ca dhammapaṭisanthāro ca.	Hospitality in material things and hospitality in the Dharma.
Ime kho, bhikkhave, dve paṭisanthārā.	These are the two kinds of hospitality.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ paṭisanthārānaṃ yadidaṃ dhammapaṭisanthāro”ti.	The better of these two kinds of hospitality is hospitality in the Dharma.”
153	153
“Dvemā, bhikkhave, esanā.	“There are these two quests.
Katamā dve?	What two?
Āmisesanā ca dhammesanā ca.	The quest for material things and the quest for the Dharma.
Imā kho, bhikkhave, dve esanā.	These are the two quests.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ esanānaṃ yadidaṃ dhammesanā”ti.	The better of these two quests is the quest for the Dharma.”
154	154
“Dvemā, bhikkhave, pariyesanā.	“There are these two searches.
Katamā dve?	What two?
Āmisapariyesanā ca dhammapariyesanā ca.	The search for material things and the search for the Dharma.
Imā kho, bhikkhave, dve pariyesanā.	These are the two searches.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pariyesanānaṃ yadidaṃ dhammapariyesanā”ti.	The better of these two searches is the search for the Dharma.”
155	155
“Dvemā, bhikkhave, pariyeṭṭhiyo.	“There are these two kinds of seeking.
Katamā dve?	What two?
Āmisapariyeṭṭhi ca dhammapariyeṭṭhi ca.	Seeking for material things and seeking for the Dharma.
Imā kho, bhikkhave, dve pariyeṭṭhiyo.	These are the two kinds of seeking.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pariyeṭṭhīnaṃ yadidaṃ dhammapariyeṭṭhī”ti.	The better of these two kinds of seeking is seeking for the Dharma.”
156	156
“Dvemā, bhikkhave, pūjā.	“There are these two kinds of worship.
Katamā dve?	What two?
Āmisapūjā ca dhammapūjā ca.	Worship of material things and worship of the Dharma.
Imā kho, bhikkhave, dve pūjā.	These are the two kinds of worship.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pūjānaṃ yadidaṃ dhammapūjā”ti.	The better of these two kinds of worship is worship of the Dharma.”
157	157
“Dvemāni, bhikkhave, ātitheyyāni.	“There are these two ways of serving guests.
Katamāni dve?	What two?
Āmisātitheyyañca dhammātitheyyañca.	Serving guests with material things and serving guests with the Dharma.
Imāni kho, bhikkhave, dve ātitheyyāni.	These are the two ways of serving guests.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ ātitheyyānaṃ yadidaṃ dhammātitheyyan”ti.	The better of these two ways of serving guests is to serve them with the Dharma.”
158	158
“Dvemā, bhikkhave, iddhiyo.	“There are, monks, these two successes.
Katamā dve?	What two?
Āmisiddhi ca dhammiddhi ca.	Success in material things and success in the Dharma.
Imā kho, bhikkhave, dve iddhiyo.	These are the two successes.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ iddhīnaṃ yadidaṃ dhammiddhī”ti.	The better of these two successes is success in the Dharma.”
159	159
“Dvemā, bhikkhave, vuddhiyo.	“There are, monks, these two kinds of growth.
Katamā dve?	What two?
Āmisavuddhi ca dhammavuddhi ca.	Growth in material things and growth in the Dharma.
Imā kho, bhikkhave, dve vuddhiyo.	These are the two kinds of growth.
Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ vuddhīnaṃ yadidaṃ dhammavuddhī”ti.	The better of these two kinds of growth is growth in the Dharma.”
160	160
“Dvemāni, bhikkhave, ratanāni.	“There are these two treasures.
Katamāni dve?	What two?
Āmisaratanañca dhammaratanañca.	The treasure of material things and the treasure of the Dharma.
Imāni kho, bhikkhave, dve ratanāni.	These are the two treasures.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ ratanānaṃ yadidaṃ dhammaratanan”ti.	The better of these two treasures is the treasure of the Dharma.”
161	161
“Dveme, bhikkhave, sannicayā.	“There are these two kinds of accumulation.
Katame dve?	What two?
Āmisasannicayo ca dhammasannicayo ca.	Accumulation of material things and accumulation of the Dharma.
Ime kho, bhikkhave, dve sannicayā.	These are the two kinds of accumulation.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sannicayānaṃ yadidaṃ dhammasannicayo”ti.	The better of these two kinds of accumulation is the accumulation of the Dharma.”
162	162
“Dvemāni, bhikkhave, vepullāni.	“There are, monks, these two kinds of increase.
Katamāni dve?	What two?
Āmisavepullañca dhammavepullañca.	Increase in material things and increase in the Dharma.
Imāni kho, bhikkhave, dve vepullāni.	These are the two kinds of increase.
Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ vepullānaṃ yadidaṃ dhammavepullan”ti.	The better of these two kinds of increase is increase in the Dharma.”

❧

§ – AN 2 vagga 15. Attainment

15. Samāpattivagga	15. Attainment
163	163
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.	Skill in meditative attainments and skill in emerging from those attainments.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”
164	164
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Ajjavañca maddavañca.	Integrity and gentleness.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
165	165
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Khanti ca soraccañca.	Patience and gentleness.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
166	166
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Sākhalyañca paṭisanthāro ca.	Friendliness and hospitality.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
167	167
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Avihiṃsā ca soceyyañca.	Harmlessness and purity.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
168	168
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Indriyesu aguttadvāratā ca bhojane amattaññutā ca.	Not guarding the sense doors and eating too much.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
169	169
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Indriyesu guttadvāratā ca bhojane mattaññutā ca.	Guarding the sense doors and moderation in eating.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
170	170
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Paṭisaṅkhānabalañca bhāvanābalañca.	The power of reflection and the power of development.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
171	171
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Satibalañca samādhibalañca.	The power of rememberfulness and the power of undistractible-lucidity.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
172	172
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Samatho ca vipassanā ca.	Serenity and discernment.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
173	173
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Sīlavipatti ca diṭṭhivipatti ca.	Failure in ethical conduct and failure in view.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
174	174
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Sīlasampadā ca diṭṭhisampadā ca.	Accomplishment in ethical conduct and accomplishment in view.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
175	175
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Sīlavisuddhi ca diṭṭhivisuddhi ca.	Purification of ethics and purification of view.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
176	176
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Diṭṭhivisuddhi ca yathādiṭṭhissa ca padhānaṃ.	Purification of view and making an effort in line with that view.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
177	177
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Asantuṭṭhitā ca kusalesu dhammesu, appaṭivānitā ca padhānasmiṃ.	To never be content with skillful Dharmas, and to never stop trying.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
178	178
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Muṭṭhassaccañca asampajaññañca.	Lack of rememberfulness and lack of lucid-discerning.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
179	179
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Sati ca sampajaññañca.	rememberfulness and lucid-discerning.
Ime kho, bhikkhave, dve dhammā”ti.	These are the two dharmas.”

❧

§ – AN 2 vagga 16. Abbreviated Texts Beginning with Anger

16. Kodhapeyyāla	16. Abbreviated Texts Beginning with Anger
180	180
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Kodho ca upanāho ca … makkho ca paḷāso ca … issā ca macchariyañca … māyā ca sāṭheyyañca … ahirikañca anottappañca.	Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
181–185	181–185
“Dveme, bhikkhave, dhammā.	“There are these two dharmas.
Katame dve?	What two?
Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca.	Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Ime kho, bhikkhave, dve dhammā”.	These are the two dharmas.”
186–190	186–190
“Dvīhi, bhikkhave, dhammehi samannāgato dukkhaṃ viharati.	“Anyone who has two dharmas lives in suffering.
Katamehi dvīhi?	What two?
Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca.	Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato dukkhaṃ viharati”.	Anyone who has these two dharmas lives in suffering.”
191–195	191–195
“Dvīhi, bhikkhave, dhammehi samannāgato sukhaṃ viharati.	“Anyone who has these two dharmas lives happily.
Katamehi dvīhi?	What two?
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.	Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato sukhaṃ viharati”.	Anyone who has these two dharmas lives happily.”
196–200	196–200
“Dveme, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“These two dharmas lead to the decline of a monk trainee.
Katame dve?	What two?
Kodho ca upanāho ca … makkho ca paḷāso ca … issā ca macchariyañca … māyā ca sāṭheyyañca … ahirikañca anottappañca.	Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence.
Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno parihānāya saṃvattanti”.	These two dharmas lead to the decline of a monk trainee.”
201–205	201–205
“Dveme, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.	“These two dharmas don’t lead to the decline of a monk trainee.
Katame dve?	What two?
Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca.	Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno aparihānāya saṃvattanti”.	These two dharmas don’t lead to the decline of a monk trainee.”
206–210	206–210
“Dvīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Anyone who has two dharmas is cast down to hell.
Katamehi dvīhi?	What two?
Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca.	Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye”.	Anyone who has these two dharmas is cast down to hell.”
211–215	211–215
“Dvīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	“Anyone who has two dharmas is raised up to heaven.
Katamehi dvīhi?	What two?
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.	Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”.	Anyone who has these two dharmas is raised up to heaven.”
216–220	216–220
“Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	“When they have two dharmas, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Katamehi dvīhi?	What two?
Kodhena ca upanāhena ca … makkhena ca paḷāsena ca … issāya ca macchariyena ca … māyāya ca sāṭheyyena ca … ahirikena ca anottappena ca.	Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati”.	When they have two dharmas, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
221–229	221–229
“Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	“When they have two dharmas, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm.
Katamehi dvīhi?	What two?
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.	Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati”.	When they have these two dharmas, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm.

❧

§ – AN 2 vagga 17. Abbreviated Texts Beginning with the Unskillful

17. Akusalapeyyāla	17. Abbreviated Texts Beginning with the Unskillful
230–279	230–279
“Dveme, bhikkhave, dhammā akusalā … dveme, bhikkhave, dhammā kusalā … dveme, bhikkhave, dhammā sāvajjā … dveme, bhikkhave, dhammā anavajjā … dveme, bhikkhave, dhammā dukkhudrayā … dveme, bhikkhave, dhammā sukhudrayā … dveme, bhikkhave, dhammā dukkhavipākā … dveme, bhikkhave, dhammā sukhavipākā … dveme, bhikkhave, dhammā sabyābajjhā … dveme, bhikkhave, dhammā abyābajjhā.	“These two dharmas are unskillful … are skillful … are blameworthy … are blameless … have suffering as outcome … have happiness as outcome … result in suffering … result in happiness … are hurtful … are not hurtful.
Katame dve?	What two?
Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca.	Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Ime kho, bhikkhave, dve dhammā abyābajjhā”ti. (1–50.)	These are the two dharmas that are not hurtful.”

§ – AN 2 vagga 18. Abbreviated Texts Beginning with the Training

18. Vinayapeyyāla	18. Abbreviated Texts Beginning with the Training
280	280
“Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ.	“For two reasons the Realized One laid down training rules for his disciples.
Katame dve?	What two?
Saṃghasuṭṭhutāya saṃghaphāsutāya … dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya … diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya … diṭṭhadhammikānaṃ verānaṃ saṃvarāya, samparāyikānaṃ verānaṃ paṭighātāya … diṭṭhadhammikānaṃ vajjānaṃ saṃvarāya, samparāyikānaṃ vajjānaṃ paṭighātāya … diṭṭhadhammikānaṃ bhayānaṃ saṃvarāya, samparāyikānaṃ bhayānaṃ paṭighātāya … diṭṭhadhammikānaṃ akusalānaṃ dhammānaṃ saṃvarāya, samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāya … gihīnaṃ anukampāya, pāpicchānaṃ bhikkhūnaṃ pakkhupacchedāya … appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya … saddhammaṭṭhitiyā vinayānuggahāya.	For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted monks … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining flaws that affect the present life and protecting against flaws that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful Dharmas that affect the present life and protecting against unskillful Dharmas that affect lives to come … Out of sympathy for laypeople and for breaking up factions of monks with wicked desires … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true Dharma and the support of the training.
Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattan”ti.	These are the two reasons why the Realized One laid down training rules for his disciples.”
281–309	281–309
“Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṃ pātimokkhaṃ paññattaṃ … pe … pātimokkhuddeso paññatto … pātimokkhaṭṭhapanaṃ paññattaṃ … pavāraṇā paññattā … pavāraṇaṭṭhapanaṃ paññattaṃ … tajjanīyakammaṃ paññattaṃ … niyassakammaṃ paññattaṃ … pabbājanīyakammaṃ paññattaṃ … paṭisāraṇīyakammaṃ paññattaṃ … ukkhepanīyakammaṃ paññattaṃ … parivāsadānaṃ paññattaṃ … mūlāyapaṭikassanaṃ paññattaṃ … mānattadānaṃ paññattaṃ … abbhānaṃ paññattaṃ … osāraṇīyaṃ paññattaṃ … nissāraṇīyaṃ paññattaṃ … upasampadā paññattā … ñattikammaṃ paññattaṃ … ñattidutiyakammaṃ paññattaṃ … ñatticatutthakammaṃ paññattaṃ … apaññatte paññattaṃ … paññatte anupaññattaṃ … sammukhāvinayo paññatto … sativinayo paññatto … amūḷhavinayo paññatto … paṭiññātakaraṇaṃ paññattaṃ … yebhuyyasikā paññattā … tassapāpiyasikā paññattā … tiṇavatthārako paññatto.	“For two reasons the Realized One laid down for his disciples the monastic code … the recitation of the monastic code … the suspension of the recitation of the monastic code … the invitation to admonish … the setting aside of the invitation to admonish … the disciplinary act of censure … placing under dependence … banishment … reconciliation … debarment … probation … being sent back to the beginning … penance … reinstatement … restoration … removal … ordination … an act with a motion … an act with a motion and one announcement … an act with a motion and three announcements … laying down what was not previously laid down … amending what was laid down … the settling of a disciplinary matter in the presence of those concerned … the settling of a disciplinary matter by accurate recollection … the settling of a disciplinary matter due to recovery from madness … the settling of a disciplinary matter due to the acknowledgement of the offense … the settling of a disciplinary matter by the decision of a majority … the settling of a disciplinary matter by a verdict of aggravated misconduct … the settling of a disciplinary matter by covering over with grass.
Katame dve?	What two?
Saṅghasuṭṭhutāya, saṅghaphāsutāya … dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya … diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya … diṭṭhadhammikānaṃ verānaṃ saṃvarāya, samparāyikānaṃ verānaṃ paṭighātāya … diṭṭhadhammikānaṃ vajjānaṃ saṃvarāya, samparāyikānaṃ vajjānaṃ paṭighātāya … diṭṭhadhammikānaṃ bhayānaṃ saṃvarāya, samparāyikānaṃ bhayānaṃ paṭighātāya … diṭṭhadhammikānaṃ akusalānaṃ dhammānaṃ saṃvarāya, samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāya … gihīnaṃ anukampāya, pāpicchānaṃ bhikkhūnaṃ pakkhupacchedāya … appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya … saddhammaṭṭhitiyā, vinayānuggahāya.	For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted monks … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining flaws that affect the present life and protecting against flaws that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful Dharmas that affect the present life and protecting against unskillful Dharmas that affect lives to come … Out of sympathy for laypeople and for breaking up factions of monks with wicked desires … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true Dharma and the support of the training.
Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṃ tiṇavatthārako paññatto”ti. (11–300.)	These are the two reasons why the Realized One laid down the settlement of a disciplinary matter by covering over with grass for his disciples.”

§ – AN 2 vagga 19. Abbreviated Texts Beginning with Greed

19. Rāgapeyyāla	19. Abbreviated Texts Beginning with Greed
310–321	310–321
“Rāgassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā.	“For insight into greed, two dharmas should be developed.
Katame dve?	What two?
Samatho ca vipassanā ca.	Serenity and discernment.
Rāgassa, bhikkhave, abhiññāya ime dve dhammā bhāvetabbā”ti. (1)	For insight into greed, these two dharmas should be developed.”
“Rāgassa, bhikkhave, pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya dve dhammā bhāvetabbā … pe … (2–10.)	“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, two dharmas should be developed.”
322–479	322–479
“Dosassa … pe … mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya dve dhammā bhāvetabbā.	“Of hate … delusion … anger … hostility … offensiveness … contempt … envy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … two dharmas should be developed.
Katame dve?	What two?
Samatho ca vipassanā ca.	Serenity and discernment.
Pamādassa, bhikkhave, paṭinissaggāya ime dve dhammā bhāvetabbā”ti.	For the letting go of negligence, these two dharmas should be developed.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Dukanipātapāḷi niṭṭhitā.	The Book of the Twos is finished.

AN 3 Tikanipāta
The Book of the Threes

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§ – AN 3 vagga 1 Bāla: Fools

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(cst4)	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 3	Numbered Discourses 3
1. Bālavagga	1. Fools

AN 3.1 Bhaya: Perils

1. Bhayasutta	1. Perils
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato.	“Whatever dangers there are, all come from the foolish, not from the astute.
Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.	Whatever perils there are, all come from the foolish, not from the astute.
Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.	Whatever hazards there are, all come from the foolish, not from the astute.
Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni;	It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.
evamevaṃ kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato.	In the same way, whatever dangers there are, all come from the foolish, not from the astute.
Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.	Whatever perils there are, all come from the foolish, not from the astute.
Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.	Whatever hazards there are, all come from the foolish, not from the astute.
Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito.	So, the fool is dangerous, but the astute person is safe.
Saupaddavo bālo, anupaddavo paṇḍito.	The fool is perilous, but the astute person is not.
Saupasaggo bālo, anupasaggo paṇḍito.	The fool is hazardous, but the astute person is not.
Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.	There’s no danger, peril, or hazard that comes from the astute.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti.	‘We will reject the three things by which a fool is known, and we will undertake and follow the three things by which an astute person is known.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 3.2 Lakkhaṇa: Characteristics

2. Lakkhaṇasutta	2. Characteristics
“Kammalakkhaṇo, bhikkhave, bālo, kammalakkhaṇo paṇḍito, apadānasobhanī paññāti.	“A fool is characterized by their deeds; an astute person is characterized by their deeds. And wisdom is evident in its outcome.
Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.	A fool is known by three things.
Katamehi tīhi?	What three?
Kāyaduccaritena, vacīduccaritena, manoduccaritena.	Bad conduct by way of body, speech, and mind.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.	These are the three things by which a fool is known.
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo.	An astute person is known by three things.
Katamehi tīhi?	What three?
Kāyasucaritena, vacīsucaritena, manosucaritena.	Good conduct by way of body, speech, and mind.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.	These are the three things by which an astute person is known.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti.	‘We will reject the three things by which a fool is known, and we will undertake and follow the three things by which an astute person is known.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 3.3 Cintī: Thinking

3. Cintīsutta	3. Thinking
“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.	“There are these three characteristics, signs, and manifestations of a fool.
Katamāni tīṇi?	What three?
Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca.	A fool thinks poorly, speaks poorly, and acts poorly.
No cedaṃ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ:	If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them:
‘bālo ayaṃ bhavaṃ asappuriso’ti?	‘This fellow is a fool, a bad person’?
Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti:	But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them:
‘bālo ayaṃ bhavaṃ asappuriso’ti.	‘This fellow is a fool, a bad person’.
Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.	These are the three characteristics, signs, and manifestations of a fool.
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.	There are these three characteristics, signs, and manifestations of an astute person.
Katamāni tīṇi?	What three?
Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca.	An astute person thinks well, speaks well, and acts well.
No cedaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ:	If an astute person didn’t think well, speak well, and act well, then how would the astute know of them:
‘paṇḍito ayaṃ bhavaṃ sappuriso’ti?	‘This fellow is astute, a good person’?
Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti:	But since an astute person does think well, speak well, and act well, then the astute do know of them:
‘paṇḍito ayaṃ bhavaṃ sappuriso’ti.	‘This fellow is astute, a good person’.
Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.	These are the three characteristics, signs, and manifestations of an astute person.
Tasmātiha … pe ….	So you should train …”

AN 3.4 Accaya: Transgression

4. Accayasutta	4. Transgression
“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.	“A fool is known by three things.
Katamehi tīhi?	What three?
Accayaṃ accayato na passati, accayaṃ accayato disvā yathādhammaṃ nappaṭikaroti, parassa kho pana accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti.	They don’t recognize when they’ve made a mistake. When they do recognize it they don’t deal with it properly. And when someone else confesses a mistake to them, they don’t accept it properly.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.	These are the three things by which a fool is known.
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo.	An astute person is known by three things.
Katamehi tīhi?	What three?
Accayaṃ accayato passati, accayaṃ accayato disvā yathādhammaṃ paṭikaroti, parassa kho pana accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti.	They recognize when they’ve made a mistake. When they recognize it they deal with it properly. And when someone else confesses a mistake to them, they accept it properly.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.	These are the three things by which an astute person is known.
Tasmātiha … pe ….	So you should train …”

AN 3.5 Ayoniso: Improper

5. Ayonisosutta	5. Improper
“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.	“A fool is known by three things.
Katamehi tīhi?	What three?
Ayoniso pañhaṃ kattā hoti, ayoniso pañhaṃ vissajjetā hoti, parassa kho pana yoniso pañhaṃ vissajjitaṃ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi nābbhanumoditā hoti.	They ask a question improperly. They answer a question improperly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they disagree with it.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.	These are the three things by which a fool is known.
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo.	An astute person is known by three things.
Katamehi tīhi?	What three?
Yoniso pañhaṃ kattā hoti, yoniso pañhaṃ vissajjetā hoti, parassa kho pana yoniso pañhaṃ vissajjitaṃ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi abbhanumoditā hoti.	They ask a question properly. They answer a question properly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they agree with it.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.	These are the three things by which an astute person is known.
Tasmātiha … pe ….	So you should train …”

AN 3.6 Akusala: Unskillful

6. Akusalasutta	6. Unskillful
“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.	“A fool is known by three things.
Katamehi tīhi?	What three?
Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena.	Unskillful deeds by way of body, speech, and mind.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.	These are the three things by which a fool is known.
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo.	An astute person is known by three things.
Katamehi tīhi?	What three?
Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena.	Skillful deeds by way of body, speech, and mind.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.	These are the three things by which an astute person is known.
Tasmātiha … pe ….	So you should train …”

AN 3.7 Sāvajja: Blameworthy

7. Sāvajjasutta	7. Blameworthy
“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.	“A fool is known by three things.
Katamehi tīhi?	What three?
Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena … pe … anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena … pe ….	Blameworthy deeds by way of body, speech, and mind. … An astute person is known by blameless deeds by way of body, speech, and mind. …”

AN 3.8 Sabyābajjha: Hurtful

8. Sabyābajjhasutta	8. Hurtful
“Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo.	“A fool is known by three things.
Katamehi tīhi?	What three?
Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena … pe … abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena.	Hurtful deeds by way of body, speech, and mind. … An astute person is known by kind deeds by way of body, speech, and mind.
Imehi, kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.	These are the three things by which an astute person is known.”
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti.	‘We will reject the three qualities by which a fool is known, and we will undertake and follow the three qualities by which an astute person is known.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 3.9 Khata: Broken

9. Khatasutta	9. Broken
“Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi tīhi?	What three?
Kāyaduccaritena, vacīduccaritena, manoduccaritena.	Bad conduct by way of body, speech, and mind.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	When a foolish, incompetent bad person has these three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent good person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi tīhi?	What three?
Kāyasucaritena, vacīsucaritena, manosucaritena.	Good conduct by way of body, speech, and mind.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.	When an astute, competent good person has these three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

AN 3.10 Mala: Stains

10. Malasutta	10. Stains
“Tīhi, bhikkhave, dhammehi samannāgato tayo male appahāya yathābhataṃ nikkhitto evaṃ niraye.	“Anyone who has three qualities, and has not given up three stains, is cast down to hell.
Katamehi tīhi?	What three?
Dussīlo ca hoti, dussīlyamalañcassa appahīnaṃ hoti;	They’re unethical, and haven’t given up the stain of immorality.
issukī ca hoti, issāmalañcassa appahīnaṃ hoti;	They’re envious, and haven’t given up the stain of envy.
maccharī ca hoti, maccheramalañcassa appahīnaṃ hoti.	They’re stingy, and haven’t given up the stain of stinginess.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male appahāya yathābhataṃ nikkhitto evaṃ niraye.	Anyone who has these three qualities, and has not given up these three stains, is cast down to hell.
Tīhi, bhikkhave, dhammehi samannāgato tayo male pahāya yathābhataṃ nikkhitto evaṃ sagge.	Anyone who has three qualities, and has given up three stains, is raised up to heaven.
Katamehi tīhi?	What three?
Sīlavā ca hoti, dussīlyamalañcassa pahīnaṃ hoti;	They’re ethical, and have given up the stain of immorality.
anissukī ca hoti, issāmalañcassa pahīnaṃ hoti;	They’re not envious, and have given up the stain of envy.
amaccharī ca hoti, maccheramalañcassa pahīnaṃ hoti.	They’re not stingy, and have given up the stain of stinginess.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male pahāya yathābhataṃ nikkhitto evaṃ sagge”ti.	Anyone who has these three qualities, and has given up these three stains, is raised up to heaven.”
Aṅguttara Nikāya 3	Numbered Discourses 3

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§ – AN 3 vagga 2 Rathakāra: The Chariot-maker

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2. Rathakāravagga

2. The Chariot-maker

AN 3.11 Ñāta: Well-known

11. Ñātasutta	11. Well-known
“Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	“monks, a well-known monk who has three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Katamehi tīhi?	What three?
Ananulomike kāyakamme samādapeti, ananulomike vacīkamme samādapeti, ananulomikesu dhammesu samādapeti.	They encourage deeds of body and speech, as well as dharmas, that don’t reinforce good qualities.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	A well-known monk who has these three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	A well-known monk who has three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katamehi tīhi?	What three?
Anulomike kāyakamme samādapeti, anulomike vacīkamme samādapeti, anulomikesu dhammesu samādapeti.	They encourage deeds of body and speech, as well as dharmas, that reinforce good qualities.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.	A well-known monk who has these three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

AN 3.12 Sāraṇīya: Commemoration

12. Sāraṇīyasutta	12. Commemoration
“Tīṇimāni, bhikkhave, rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyāni bhavanti.	“An anointed king should commemorate three places as long as he lives.
Katamāni tīṇi?	What three?
Yasmiṃ, bhikkhave, padese rājā khattiyo muddhāvasitto jāto hoti.	The place he was born.
Idaṃ, bhikkhave, paṭhamaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti.	This is the first place.
Puna caparaṃ, bhikkhave, yasmiṃ padese rājā khattiyo muddhāvasitto hoti.	The place he was anointed as king.
Idaṃ, bhikkhave, dutiyaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti.	This is the second place.
Puna caparaṃ, bhikkhave, yasmiṃ padese rājā khattiyo muddhāvasitto saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati.	The place where he won victory in battle, establishing himself as foremost in battle.
Idaṃ, bhikkhave, tatiyaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti.	This is the third place.
Imāni kho, bhikkhave, tīṇi rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyāni bhavanti.	These are the three places an anointed king should commemorate as long as he lives.
Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa yāvajīvaṃ sāraṇīyāni bhavanti.	In the same way, a monk should commemorate three places as long as they live.
Katamāni tīṇi?	What three?
Yasmiṃ, bhikkhave, padese bhikkhu kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti.	The place where the monk shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Idaṃ, bhikkhave, paṭhamaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti.	This is the first place.
Puna caparaṃ, bhikkhave, yasmiṃ padese bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	The place where the monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idaṃ, bhikkhave, dutiyaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti.	This is the second place.
Puna caparaṃ, bhikkhave, yasmiṃ padese bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	The place where the monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Idaṃ, bhikkhave, tatiyaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti.	This is the third place.
Imāni kho, bhikkhave, tīṇi bhikkhussa yāvajīvaṃ sāraṇīyāni bhavantī”ti.	These are the three places a monk should commemorate as long as they live.”

AN 3.13 Āsaṃsa: Hopes

13. Āsaṃsasutta	13. Hopes
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These three kinds of people are found in the world.
Katame tayo?	What three?
Nirāso, āsaṃso, vigatāso.	The hopeless, the hopeful, and the one who has done away with hope.
Katamo ca, bhikkhave puggalo nirāso?	And what, monks, is a hopeless person?
Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.	It’s when some person is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrances, and makeup; or bed, house, and lighting.
So suṇāti:	They hear this:
‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti.	‘They say the warrior-nobles have anointed the warrior-noble named so-and-so as king.’
Tassa na evaṃ hoti:	It never occurs to them:
‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti.	‘Oh, when will the warrior-nobles anoint me too as king?’
Ayaṃ vuccati, bhikkhave, puggalo nirāso.	This is called a hopeless person.
Katamo ca, bhikkhave, puggalo āsaṃso?	And what, monks, is a hopeful person?
Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto hoti ābhiseko anabhisitto acalappatto.	It’s when some person is the eldest son of an anointed king. He has not yet been anointed, but is eligible, and has been confirmed in the succession.
So suṇāti:	He hears this:
‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti.	‘They say that the warrior-nobles have anointed the warrior-noble named so-and-so as king.’
Tassa evaṃ hoti:	It occurs to him:
‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti.	‘Oh, when will the warrior-nobles anoint me too as king?’
Ayaṃ vuccati, bhikkhave, puggalo āsaṃso.	This is called a hopeful person.
Katamo ca, bhikkhave, puggalo vigatāso?	And what, monks, is a person who has done away with hope?
Idha, bhikkhave, rājā hoti khattiyo muddhāvasitto.	It’s when a king has been anointed.
So suṇāti:	He hears this:
‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti.	‘They say that the warrior-nobles have anointed the warrior-noble named so-and-so as king.’
Tassa na evaṃ hoti:	It never occurs to him:
‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti.	‘Oh, when will the warrior-nobles anoint me too as king?’
Taṃ kissa hetu?	Why is that?
Yā hissa, bhikkhave, pubbe anabhisittassa abhisekāsā sā paṭippassaddhā.	Because the former hope he had to be anointed has now died down.
Ayaṃ vuccati, bhikkhave, puggalo vigatāso.	This is called a person who has done away with hope.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmiṃ.	These are the three kinds of people found in the world.
Evamevaṃ kho, bhikkhave, tayo puggalā santo saṃvijjamānā bhikkhūsu.	In the same way, these three kinds of people are found among the monks.
Katame tayo?	What three?
Nirāso, āsaṃso, vigatāso.	The hopeless, the hopeful, and the one who has done away with hope.
Katamo ca, bhikkhave, puggalo nirāso?	And what, monks, is a hopeless person?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto.	It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
So suṇāti:	They hear this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.	‘They say that the monk named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.’
Tassa na evaṃ hoti:	It never occurs to them:
‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti.	‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
Ayaṃ vuccati, bhikkhave, puggalo nirāso.	This is called a hopeless person.
Katamo ca, bhikkhave, puggalo āsaṃso?	And what, monks, is a hopeful person?
Idha, bhikkhave, bhikkhu sīlavā hoti kalyāṇadhammo.	It’s when a monk is ethical, of good character.
So suṇāti:	They hear this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.	‘They say that the monk named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.’
Tassa evaṃ hoti:	It occurs to them:
‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti.	‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
Ayaṃ vuccati, bhikkhave, puggalo āsaṃso.	This is called a hopeful person.
Katamo ca, bhikkhave, puggalo vigatāso?	And what, monks, is a person who has done away with hope?
Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo.	It’s when a monk is a perfected one, who has ended all asinine-inclinations.
So suṇāti:	They hear this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.	‘They say that the monk named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.’
Tassa na evaṃ hoti:	It never occurs to them:
‘kudāssu nāma ahampi āsavānaṃ khayā … pe … sacchikatvā upasampajja viharissāmī’ti.	‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
Taṃ kissa hetu?	Why is that?
Yā hissa, bhikkhave, pubbe avimuttassa vimuttāsā sā paṭippassaddhā.	Because the former hope he had to be freed has now died down.
Ayaṃ vuccati, bhikkhave, puggalo vigatāso.	This is called a person who has done away with hope.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā bhikkhūsū”ti.	These are the three people found among the monks.”

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AN 3.14 Cakkavatti: The Wheel-turning Monarch

14. Cakkavattisutta	14. The Wheel-turning Monarch
“Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā sopi na arājakaṃ cakkaṃ vattetī”ti.	“monks, even a wheel-turning monarch, a just and Dharmic king, does not wield power without having their own king.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā”ti?	“But who is the king of the wheel-turning monarch, the just and Dharmic king?”
“Dhammo, bhikkhū”ti bhagavā avoca:	“It is dharma, monk,” said the Buddha.
“idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati antojanasmiṃ.	“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
Puna caparaṃ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati khattiyesu, anuyantesu, balakāyasmiṃ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu.	He provides just protection and security for his warrior-nobles, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds.
Sa kho so bhikkhu rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā antojanasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā khattiyesu … pe … anuyantesu, balakāyasmiṃ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu, dhammeneva cakkaṃ vatteti.	When he has done this, he wields power only in a Dharmic manner.
Taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.	And this power cannot be undermined by any human enemy.
Evamevaṃ kho, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati kāyakammasmiṃ:	In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and Dharmic king, provides just protection and security regarding bodily actions, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabban’ti.	‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.’
Puna caparaṃ, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati vacīkammasmiṃ:	Furthermore, a Realized One … provides just protection and security regarding verbal actions, saying:
‘evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabban’ti … pe … manokammasmiṃ:	‘This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.’ … And regarding mental actions:
‘evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabban’ti.	‘This kind of mental action should be cultivated. This kind of mental action should not be cultivated.’
Sa kho so, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā kāyakammasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā vacīkammasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā manokammasmiṃ, dhammeneva anuttaraṃ dhammacakkaṃ pavatteti.	And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma.
Taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.	And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”

AN 3.15 Sacetana: Pacetana

15. Sacetanasutta	15. Pacetana
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.	At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Bhūtapubbaṃ, bhikkhave, rājā ahosi sacetano nāma.	“Once upon a time there was a king named Pacetana.
Atha kho, bhikkhave, rājā sacetano rathakāraṃ āmantesi:	Then King Pacetana addressed his chariot-maker:
‘ito me, samma rathakāra, channaṃ māsānaṃ accayena saṅgāmo bhavissati.	‘In six month’s time, my good chariot-maker, there will be a battle.
Sakkhissasi me, samma rathakāra, navaṃ cakkayugaṃ kātun’ti?	Are you able to make me a new pair of wheels?’
‘Sakkomi, devā’ti kho, bhikkhave, rathakāro rañño sacetanassa paccassosi.	‘I can, Your Majesty,’ replied the chariot-maker.
Atha kho, bhikkhave, rathakāro chahi māsehi chārattūnehi ekaṃ cakkaṃ niṭṭhāpesi.	Then, when it was six days less than six months later, the chariot-maker had finished one wheel.
Atha kho, bhikkhave, rājā sacetano rathakāraṃ āmantesi:	Then King Pacetana addressed his chariot-maker:
‘ito me, samma rathakāra, channaṃ divasānaṃ accayena saṅgāmo bhavissati, niṭṭhitaṃ navaṃ cakkayugan’ti?	‘In six day’s time there will be a battle. Is my new pair of wheels finished?’
‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṃ cakkaṃ niṭṭhitan’ti.	‘Now that it is six days less than six months, Your Majesty, I have finished one wheel.’
‘Sakkhissasi pana me, samma rathakāra, imehi chahi divasehi dutiyaṃ cakkaṃ niṭṭhāpetun’ti?	‘Are you able to finish the second wheel in these six days?’
‘Sakkomi, devā’ti kho, bhikkhave, rathakāro chahi divasehi dutiyaṃ cakkaṃ niṭṭhāpetvā navaṃ cakkayugaṃ ādāya yena rājā sacetano tenupasaṅkami; upasaṅkamitvā rājānaṃ sacetanaṃ etadavoca:	Saying, ‘I can, Your Majesty,’ the chariot-maker finished the second wheel in six days. Taking the pair of wheels he went up to King Pacetana, and said this to the king:
‘idaṃ te, deva, navaṃ cakkayugaṃ niṭṭhitan’ti.	‘Your Majesty, these are your two new wheels, finished.’
‘Yañca te idaṃ, samma rathakāra, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi yañca te idaṃ cakkaṃ chahi divasehi niṭṭhitaṃ, imesaṃ kiṃ nānākaraṇaṃ?	‘But, my good chariot-maker, what is the difference between the wheel that was finished in six days less than six months, and the wheel finished in just six days?
Nesāhaṃ kiñci nānākaraṇaṃ passāmī’ti.	Because I can’t see any difference between them.’
‘Atthesaṃ, deva, nānākaraṇaṃ.	‘But, Your Majesty, there is a difference.
Passatu devo nānākaraṇan’ti.	See now what it is.’
Atha kho, bhikkhave, rathakāro yaṃ taṃ cakkaṃ chahi divasehi niṭṭhitaṃ taṃ pavattesi.	Then the chariot-maker rolled forth the wheel that had been finished in six days.
Taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati.	It rolled as far as the original impetus took it, then wobbled and fell down.
Yaṃ pana taṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi taṃ pavattesi.	Then he rolled forth the wheel that had been finished in six days less than six months.
Taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsi.	It rolled as far as the original impetus took it, then stood still as if fixed to an axle.
‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṃ cakkaṃ chahi divasehi niṭṭhitaṃ taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati?	‘But what is the cause, my good chariot-maker, what is the reason why the wheel that was finished in six days wobbled and fell,
Ko pana, samma rathakāra, hetu ko paccayo yamidaṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’ti?	while the one that was finished in six days less than six months stood still as if fixed to an axle?’
‘Yamidaṃ, deva, cakkaṃ chahi divasehi niṭṭhitaṃ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā.	‘The wheel that was finished in six days, Your Majesty, is crooked, flawed, and defective in rim, spoke, and hub.
Taṃ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati.	That’s why it wobbled and fell.
Yaṃ pana taṃ, deva, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā.	The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub.
Taṃ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’ti.	That’s why it stood still as if fixed to an axle.’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:
‘añño nūna tena samayena so rathakāro ahosī’ti.	‘Surely that chariot-maker must have been someone else at that time?’
Na kho panetaṃ, bhikkhave, evaṃ daṭṭhabbaṃ.	But you should not see it like that.
Ahaṃ tena samayena so rathakāro ahosiṃ.	I myself was the chariot-maker at that time.
Tadāhaṃ, bhikkhave, kusalo dāruvaṅkānaṃ dārudosānaṃ dārukasāvānaṃ.	Then I was an expert in the crooks, flaws, and defects of wood.
Etarahi kho panāhaṃ, bhikkhave, arahaṃ sammāsambuddho kusalo kāyavaṅkānaṃ kāyadosānaṃ kāyakasāvānaṃ, kusalo vacīvaṅkānaṃ vacīdosānaṃ vacīkasāvānaṃ, kusalo manovaṅkānaṃ manodosānaṃ manokasāvānaṃ.	Now that I am a perfected one, a fully awakened Buddha, I am an expert in the crooks, flaws, and defects of actions by body, speech, and mind.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṃ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṃ cakkaṃ chahi divasehi niṭṭhitaṃ.	Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from The Dharma and training, just like the wheel that was finished in six days.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṃ patiṭṭhitā te, bhikkhave, imasmiṃ dhammavinaye, seyyathāpi taṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi.	Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in The Dharma and training, just like the wheel that was finished in six days less than six months.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘kāyavaṅkaṃ pajahissāma kāyadosaṃ kāyakasāvaṃ, vacīvaṅkaṃ pajahissāma vacīdosaṃ vacīkasāvaṃ, manovaṅkaṃ pajahissāma manodosaṃ manokasāvan’ti.	‘We will give up the crooks, flaws, and defects of body, speech, and mind.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

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AN 3.16 Apaṇṇaka: Guaranteed

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(2025 SP-FLUENT translation by frankk‍)
AN ^3.16.1 - (guard sense doors)
AN ^3.16.2 - (eats in moderation)
AN ^3.16.3 - (devotion to wakefulness)

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu	“monks, when a monk has [these] three Dharmas
apaṇṇakapaṭipadaṃ paṭipanno hoti,	their practice is guaranteed,
yoni cassa āraddhā hoti āsavānaṃ khayāya.	and they have laid the groundwork for ending the asinine-inclinations.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.	It’s when a monk guards the sense doors, eats in moderation, and is dedicated to wakefulness.

§16.1 – (guard sense doors)

Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti?	And how does a monk guard the sense doors?
Idha, bhikkhave, bhikkhu	When
cakkhunā rūpaṃ disvā	the eye sees form,
na nimittaggāhī hoti	he does not grab on to its (nimitta) sign,
nānubyañjanaggāhī.	he does not grab on to its features.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ	Because if he did not restrain the eye-faculty,
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ,	avarice, distress, and evil unskillful Dharmas would invade his mind.
	[Avarice and distress is a reference to the five hindrances 5niv⛅.]
tassa saṃvarāya paṭipajjati,	Therefore the monk practices restraint.
rakkhati cakkhundriyaṃ,	He protects the eye-faculty.
cakkhundriye saṃvaraṃ āpajjati.	He undertakes the restraint of the eye-faculty.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya	When the mind cognizes dharma [mind-objects],
na nimittaggāhī hoti	he does not grab on to its (nimitta) sign,
nānubyañjanaggāhī,	he does not grab on to its features.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ	Because if he did not restrain the mind-faculty,
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ,	avarice, distress, and evil unskillful Dharmas would invade his mind.
	[Avarice and distress is a reference to the five hindrances 5niv⛅.]
tassa saṃvarāya paṭipajjati,	Therefore the monk practices restraint.
rakkhati manindriyaṃ,	He protects the mind-faculty.
manindriye saṃvaraṃ āpajjati.	He undertakes the restraint of the mind-faculty.
Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.	That’s how a monk guards the sense doors.

§16.2 – (eats in moderation)

Kathañ-ca, bhikkhave, bhikkhu	How does a monk
bhojane mattaññū hoti?	eat in moderation?
Idha, bhikkhave, bhikkhu	Here a monk
paṭisaṅkhā yoniso āhāraṃ āhāreti:	reflects carefully on the food he feeds on: It’s
‘neva davāya	'not for amusement,
na madāya	not for intoxication,
na maṇḍanāya	not for beautification,
na vibhūsanāya,	not for attractiveness.
yāva-deva imassa kāyassa ṭhitiyā yāpanāya	He eats only for this body's maintenance and nourishment,
vihiṃs-ūparatiyā	To avoid harm [from under eating],
brahmacariy-ānuggahāya,	for assisting the holy life,
iti purāṇañca vedanaṃ paṭihaṅkhāmi,	to end old sensations [of hunger],
navañca vedanaṃ na uppādessāmi,	To prevent new sensations [from overeating],
yātrā ca me bhavissati anavajjatā ca	to be healthy, blameless, and
Phāsu-vihāro cā’ti.	live in comfort.’
Evaṃ kho, bhikkhave, bhikkhu	This is how a monk
bhojane mattaññū hoti.	eats in moderation.

§16.3 – (devotion to wakefulness)

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Kathañ-ca, bhikkhave, bhikkhu	And how is a monk
jāgariyaṃ anuyutto hoti?	devoted to wakefulness?
Idha, bhikkhave, bhikkhu	Here, a monk

(sunrise to sunset, 6am to 6pm)

divasaṃ	during the day time
caṅkamena nisajjāya	does walking and sitting [meditation],
āvaraṇīyehi dhammehi cittaṃ parisodheti,	purifying the mind of obstructive Dharmas.

(first watch of night, 6pm to 10pm)

rattiyā paṭhamaṃ yāmaṃ

On the first watch of the night, he

(middle watch of night, 10pm to 2am)

rattiyā majjhimaṃ yāmaṃ	On the middle watch of the night,
dakkhiṇena passena sīhaseyyaṃ kappeti	he lies down on his right side in the lion posture,
pāde pādaṃ accādhāya	with one foot over the other foot,
sato sampajāno	remembering [and applying Dharma], lucidly-discerning,
uṭṭhāna-saññaṃ manasi karitvā,	Focusing on the perception [of the time when he wants] to rise.

(last watch of night, 2am to 6am)

rattiyā pacchimaṃ yāmaṃ	On the last watch of the night,
Pacc-uṭṭhāya	he rises and
Evaṃ kho, bhikkhave, bhikkhu	This is how a monk
jāgariyaṃ anuyutto hoti.	is devoted to wakefulness.

Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu	“Monks, when a monk has these three Dharmas
apaṇṇakapaṭipadaṃ paṭipanno hoti,	their practice is guaranteed,
yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.	and they have laid the groundwork for ending the asinine-inclinations.

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AN 3.17 Attabyābādha: Hurting Yourself

17. Attabyābādhasutta	17. Hurting Yourself
“Tayome, bhikkhave, dhammā attabyābādhāyapi saṃvattanti, parabyābādhāyapi saṃvattanti, ubhayabyābādhāyapi saṃvattanti.	“These three things, monks, lead to hurting yourself, hurting others, and hurting both.
Katame tayo?	What three?
Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ.	Bad conduct by way of body, speech, and mind.
Ime kho, bhikkhave, tayo dhammā attabyābādhāyapi saṃvattanti, parabyābādhāyapi saṃvattanti, ubhayabyābādhāyapi saṃvattanti.	These are three things that lead to hurting yourself, hurting others, and hurting both.
Tayome, bhikkhave, dhammā nevattabyābādhāyapi saṃvattanti, na parabyābādhāyapi saṃvattanti, na ubhayabyābādhāyapi saṃvattanti.	These three things, monks, don’t lead to hurting yourself, hurting others, or hurting both.
Katame tayo?	What three?
Kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ.	Good conduct by way of body, speech, and mind.
Ime kho, bhikkhave, tayo dhammā nevattabyābādhāyapi saṃvattanti, na parabyābādhāyapi saṃvattanti, na ubhayabyābādhāyapi saṃvattantī”ti.	These are three things that don’t lead to hurting yourself, hurting others, or hurting both.”

AN 3.18 Devaloka: The Realm of the Gods

18. Devalokasutta	18. The Realm of the Gods
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow another path were to ask you:
‘devalokūpapattiyā, āvuso, samaṇe gotame brahmacariyaṃ vussathā’ti?	‘Reverend, do you live the spiritual life with the ascetic Gotama so that you can be reborn in the realm of the gods?’
Nanu tumhe, bhikkhave, evaṃ puṭṭhā aṭṭīyeyyātha harāyeyyātha jiguccheyyāthā”ti?	Being questioned like this, wouldn’t you be horrified, repelled, and disgusted?”
“Evaṃ, bhante”.	“Yes, sir.”
“Iti kira tumhe, bhikkhave, dibbena āyunā aṭṭīyatha harāyatha jigucchatha, dibbena vaṇṇena dibbena sukhena dibbena yasena dibbenādhipateyyena aṭṭīyatha harāyatha jigucchatha;	“So it seems that you are horrified, repelled, and disgusted by divine lifespan, beauty, happiness, fame, and power.
pageva kho pana, bhikkhave, tumhehi kāyaduccaritena aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ, vacīduccaritena … manoduccaritena aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabban”ti.	How much more then should you be horrified, embarrassed, and disgusted by bad conduct by way of body, speech, and mind.”

AN 3.19 Paṭhamapāpaṇika: A Shopkeeper (1st)

19. Paṭhamapāpaṇikasutta	19. A Shopkeeper (1st)
“Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko abhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	“monks, a shopkeeper who has three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired.
Katamehi tīhi?	What three?
Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti, majjhanhikasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti, sāyanhasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti.	It’s when a shopkeeper doesn’t carefully apply themselves to their work in the morning, at midday, and in the afternoon.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko abhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	A shopkeeper who has these three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired.
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.	In the same way, a monk who has three factors is unable to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu pubbaṇhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, majjhanhikasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, sāyanhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti.	It’s when a monk doesn’t carefully apply themselves to a meditation subject as a basis of undistractible-lucidity in the morning, at midday, and in the afternoon.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.	A monk who has these three factors is unable to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko bhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	A shopkeeper who has three factors is able to acquire more wealth or to increase the wealth they’ve already acquired.
Katamehi tīhi?	What three?
Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṃ sakkaccaṃ kammantaṃ adhiṭṭhāti, majjhanhikasamayaṃ … pe … sāyanhasamayaṃ sakkaccaṃ kammantaṃ adhiṭṭhāti.	It’s when a shopkeeper carefully applies themselves to their work in the morning, at midday, and in the afternoon.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko bhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	A shopkeeper who has these three factors is able to acquire more wealth or to increase the wealth they’ve already acquired.
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.	In the same way, a monk who has three factors is able to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu pubbaṇhasamayaṃ sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, majjhanhikasamayaṃ … pe … sāyanhasamayaṃ sakkaccaṃ samādhinimittaṃ adhiṭṭhāti.	It’s when a monk carefully applies themselves to a meditation subject as a basis of undistractible-lucidity in the morning, at midday, and in the afternoon.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātun”ti.	A monk who has these three factors is able to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.”

AN 3.20 Dutiyapāpaṇika: A Shopkeeper (2nd)

20. Dutiyapāpaṇikasutta	20. A Shopkeeper (2nd)
“Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko nacirasseva mahattaṃ vepullattaṃ pāpuṇāti bhogesu.	“monks, a shopkeeper who has three factors soon acquires great and abundant wealth.
Katamehi tīhi?	What three?
Idha, bhikkhave, pāpaṇiko cakkhumā ca hoti vidhuro ca nissayasampanno ca.	It’s when a shopkeeper sees clearly, is responsible, and has supporters.
Kathañca, bhikkhave, pāpaṇiko cakkhumā hoti?	And how does a shopkeeper see clearly?
Idha, bhikkhave, pāpaṇiko paṇiyaṃ jānāti:	It’s when a shopkeeper knows of a product:
‘idaṃ paṇiyaṃ evaṃ kītaṃ, evaṃ vikkayamānaṃ, ettakaṃ mūlaṃ bhavissati, ettako udayo’ti.	‘This product is bought at this price and is selling at this price. With this much investment, it’ll bring this much profit.’
Evaṃ kho, bhikkhave, pāpaṇiko cakkhumā hoti.	That’s how a shopkeeper sees clearly.
Kathañca, bhikkhave, pāpaṇiko vidhuro hoti?	And how is a shopkeeper responsible?
Idha, bhikkhave, pāpaṇiko kusalo hoti paṇiyaṃ ketuñca vikketuñca.	It’s when a shopkeeper is an expert in buying and selling products.
Evaṃ kho, bhikkhave, pāpaṇiko vidhuro hoti.	That’s how a shopkeeper is responsible.
Kathañca, bhikkhave, pāpaṇiko nissayasampanno hoti?	And how does a shopkeeper have supporters?
Idha, bhikkhave, pāpaṇikaṃ ye te gahapatī vā gahapatiputtā vā aḍḍhā mahaddhanā mahābhogā te evaṃ jānanti:	It’s when rich, affluent, and wealthy householders or householder’s children know of him:
‘ayaṃ kho bhavaṃ pāpaṇiko cakkhumā vidhuro ca paṭibalo puttadārañca posetuṃ, amhākañca kālena kālaṃ anuppadātun’ti.	‘This good shopkeeper keeps an eye out and is responsible. They are capable of providing for their wives and children, and paying us back from time to time.’
Te naṃ bhogehi nipatanti:	They deposit money with the shopkeeper, saying:
‘ito, samma pāpaṇika, bhoge karitvā puttadārañca posehi, amhākañca kālena kālaṃ anuppadehī’ti.	‘With this, friend shopkeeper, earn money to raise your wives and children, and pay us back from time to time.’
Evaṃ kho, bhikkhave, pāpaṇiko nissayasampanno hoti.	That’s how a shopkeeper has supporters.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko nacirasseva mahattaṃ vepullattaṃ pāpuṇāti bhogesu.	A shopkeeper who has these three factors soon acquires great and abundant wealth.
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu nacirasseva mahattaṃ vepullattaṃ pāpuṇāti kusalesu dhammesu.	In the same way, a monk who has three factors soon acquires great and abundant qualities.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu cakkhumā ca hoti vidhuro ca nissayasampanno ca.	It’s when a monk sees clearly, is responsible, and has supporters.
Kathañca, bhikkhave, bhikkhu cakkhumā hoti?	And how does a monk see clearly?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu cakkhumā hoti.	That’s how a monk sees clearly.
Kathañca, bhikkhave, bhikkhu vidhuro hoti?	And how is a monk responsible?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Evaṃ kho, bhikkhave, bhikkhu vidhuro hoti.	That’s how a monk is responsible.
Kathañca, bhikkhave, bhikkhu nissayasampanno hoti?	And how does a monk have supporters?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:	It’s when from time to time a monk goes up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and asks them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti?	‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.	Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Evaṃ kho, bhikkhave, bhikkhu nissayasampanno hoti.	That’s how a monk has supporters.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu nacirasseva mahattaṃ vepullattaṃ pāpuṇāti kusalesu dhammesū”ti.	A monk who has these three factors soon acquires great and abundant qualities.
Rathakāravaggo dutiyo. Paṭhamabhāṇavāro niṭṭhito.	The first recitation section is finished.
Aṅguttara Nikāya 3	Numbered Discourses 3

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§ – AN 3 vagga 3 Puggala: Persons

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3. Puggalavagga

3. Persons

AN 3.21 Samiddha: Samiddha

21. Samiddhasutta	21. Samiddha
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu.	Then Venerable Samiddha and Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ samiddhaṃ āyasmā sāriputto etadavoca:	When the greetings and polite conversation were over, they sat down to one side and Venerable Sāriputta said to Venerable Samiddha:
“Tayome, āvuso samiddha, puggalā santo saṃvijjamānā lokasmiṃ.	“Reverend Samiddha, these three people are found in the world.
Katame tayo?	What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.	The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.	These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?	Of these three people, who do you believe to be the finest?”
“Tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ.	“Reverend Sāriputta, these three people are found in the world.
Katame tayo?	What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.	The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.	These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo saddhāvimutto, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	Of these three people, I believe the person freed by earned-trust to be finest.
Taṃ kissa hetu?	Why is that?
Imassa, āvuso, puggalassa saddhindriyaṃ adhimattan”ti.	Because this person’s faculty of earned-trust is outstanding.”
Atha kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:	Then Sāriputta said to Mahākoṭṭhita:
“tayome, āvuso koṭṭhika, puggalā santo saṃvijjamānā lokasmiṃ.	“Reverend Koṭṭhika, these three people are found in the world.
Katame tayo?	What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.	The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.	These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?	Of these three people, who do you believe to be the finest?”
“Tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ.	“Reverend Sāriputta, these three people are found in the world.
Katame tayo?	What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.	The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.	These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo kāyasakkhī, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	Of these three people, I believe the direct witness to be finest.
Taṃ kissa hetu?	Why is that?
Imassa, āvuso, puggalassa samādhindriyaṃ adhimattan”ti.	Because this person’s faculty of undistractible-lucidity is outstanding.”
Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	Then Mahākoṭṭhita said to Sāriputta:
“tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ.	“Reverend Sāriputta, these three people are found in the world.
Katame tayo?	What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.	The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.	These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?	Of these three people, who do you believe to be the finest?”
“Tayome, āvuso koṭṭhika, puggalā santo saṃvijjamānā lokasmiṃ.	“Reverend Koṭṭhika, these three people are found in the world.
Katame tayo?	What three?
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.	The direct witness, the one attained to view, and the one freed by earned-trust.
Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ.	These are the three people found in the world.
Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo diṭṭhippatto, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	Of these three people, I believe the person attained to view to be finest.
Taṃ kissa hetu?	Why is that?
Imassa, āvuso, puggalassa paññindriyaṃ adhimattan”ti.	Because this person’s faculty of wisdom is outstanding.”
Atha kho āyasmā sāriputto āyasmantañca samiddhaṃ āyasmantañca mahākoṭṭhikaṃ etadavoca:	Then Sāriputta said to Samiddha and Mahākoṭṭhita:
“byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ.	“Each of us has spoken from the heart.
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma.	Come, reverends, let’s go to the Buddha, and tell him about this.
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.	As he answers, so we’ll remember it.”
“Evamāvuso”ti kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko āyasmato sāriputtassa paccassosuṃ.	“Yes, reverend,” they replied.
Atha kho āyasmā ca sāriputto āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Then Sāriputta, Samiddha, and Mahākoṭṭhita went up to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinno kho āyasmā sāriputto yāvatako ahosi āyasmatā ca samiddhena āyasmatā ca mahākoṭṭhikena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	Then Sāriputta told the Buddha of all they had discussed.
“Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:	“In this matter, Sāriputta, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti.	one of these three people is finest.
Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo saddhāvimutto svāssa arahattāya paṭipanno, yvāyaṃ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.	In some cases, a person who is freed by earned-trust is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners.
Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:	In this matter, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti.	one of these three people is finest.
Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṃ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.	In some cases, a direct witness is practicing for perfection, while the one freed by earned-trust and the one attained to view are once-returners or non-returners.
Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:	In this matter, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti.	one of these three people is finest.
Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṃ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā.	In some cases, one attained to view is practicing for perfection, while the one freed by earned-trust and the direct witness are once-returners or non-returners.
Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:	In this matter, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’”ti.	one of these three people is finest.”

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AN 3.22 Gilāna: Patients

22. Gilānasutta	22. Patients
“Tayome, bhikkhave, gilānā santo saṃvijjamānā lokasmiṃ.	“These three patients are found in the world.
Katame tayo?	What three?
Idha, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ neva vuṭṭhāti tamhā ābādhā.	In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.
Idha pana, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ vuṭṭhāti tamhā ābādhā.	In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.
Idha pana, bhikkhave, ekacco gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṃ upaṭṭhākaṃ no alabhanto vuṭṭhāti tamhā ābādhā.	In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.
Tatra, bhikkhave, yvāyaṃ gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṃ upaṭṭhākaṃ no alabhanto vuṭṭhāti tamhā ābādhā, imaṃ kho, bhikkhave, gilānaṃ paṭicca gilānabhattaṃ anuññātaṃ gilānabhesajjaṃ anuññātaṃ gilānupaṭṭhāko anuññāto.	Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed.
Imañca pana, bhikkhave, gilānaṃ paṭicca aññepi gilānā upaṭṭhātabbā.	But also, for the sake of this patient, the other patients should be looked after.
Ime kho, bhikkhave, tayo gilānā santo saṃvijjamānā lokasmiṃ.	These are the three kinds of patients found in the world.
Evamevaṃ kho, bhikkhave, tayome gilānūpamā puggalā santo saṃvijjamānā lokasmiṃ.	In the same way, these three people similar to patients are found among the monks.
Katame tayo?	What three?
Idha, bhikkhave, ekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya neva okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.	Some people don’t enter the sure path with regards to skillful Dharmas, regardless of whether or not they get to see a Realized One, and to hear The Dharma and training that he proclaims.
Idha, pana, bhikkhave, ekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.	Some people do enter the sure path with regards to skillful Dharmas, regardless of whether or not they get to see a Realized One, and to hear The Dharma and training that he proclaims.
Idha pana, bhikkhave, ekacco puggalo labhantova tathāgataṃ dassanāya no alabhanto, labhantova tathāgatappaveditaṃ dhammavinayaṃ savanāya no alabhanto okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.	Some people can enter the sure path with regards to skillful Dharmas, but only if they get to see a Realized One, and to hear The Dharma and training that he proclaims, and not when they don’t get those things.
Tatra, bhikkhave, yvāyaṃ puggalo labhantova tathāgataṃ dassanāya no alabhanto, labhantova tathāgatappaveditaṃ dhammavinayaṃ savanāya no alabhanto okkamati niyāmaṃ kusalesu dhammesu sammattaṃ, imaṃ kho, bhikkhave, puggalaṃ paṭicca dhammadesanā anuññātā.	Now, it’s for the sake of this last person that Dharma the Dhamma is prescribed, that is, the one who can enter the sure path with regards to skillful Dharmas, but only if they get to see a Realized One, and to hear The Dharma and training that he proclaims.
Imañca pana, bhikkhave, puggalaṃ paṭicca aññesampi dhammo desetabbo.	But also, for the sake of this person, the other people should be taught Dhamma.
Ime kho, bhikkhave, tayo gilānūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These are the three people similar to patients found in the world.”

AN 3.23 Saṅkhāra: co-doings

23. Saṅkhārasutta	23. co-doings
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These three people are found in the world.
Katame tayo?	What three?
Idha, bhikkhave, ekacco puggalo sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.	Firstly, a certain person makes hurtful co-doings by way of body, speech, and mind.
So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati.	Having made these co-doings, they’re reborn in a hurtful world,
Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti.	where hurtful contacts touch them.
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedayati ekantadukkhaṃ, seyyathāpi sattā nerayikā.	Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.
Idha pana, bhikkhave, ekacco puggalo abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.	Furthermore, another person makes pleasing co-doings by way of body, speech, and mind.
So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati.	Having made these co-doings, they are reborn in a pleasing world,
Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti.	where pleasing contacts touch them.
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedayati ekantasukhaṃ, seyyathāpi devā subhakiṇhā.	Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory.
Idha pana, bhikkhave, ekacco puggalo sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti.	Furthermore, another person makes both hurtful and pleasing co-doings by way of body, speech, and mind.
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati.	Having made these co-doings, they are reborn in a world that is both hurtful and pleasing,
Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti.	where hurtful and pleasing contacts touch them.
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedayati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.	These are the three people found in the world.

AN 3.24 Bahukāra: Very Helpful

24. Bahukārasutta	24. Very Helpful
“Tayome, bhikkhave, puggalā puggalassa bahukārā.	monks, these three people are very helpful to another.
Katame tayo?	What three?
Yaṃ, bhikkhave, puggalaṃ āgamma puggalo buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti;	The person who has enabled you to go for refuge to the Buddha, The Dharma, and the Saṅgha.
ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro.	This person is very helpful to another.
Puna caparaṃ, bhikkhave, yaṃ puggalaṃ āgamma puggalo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	Furthermore, the person who has enabled you to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro.	This person is very helpful to another.
Puna caparaṃ, bhikkhave, yaṃ puggalaṃ āgamma puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;	Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of asinine-inclinations.
ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro.	This person is very helpful to another.
Ime kho, bhikkhave, tayo puggalā puggalassa bahukārā.	These are the three people who are very helpful to another person.
Imehi ca pana, bhikkhave, tīhi puggalehi imassa puggalassa natthañño puggalo bahukāroti vadāmi.	And I say that there is no-one more helpful to another than these three people.
Imesaṃ pana, bhikkhave, tiṇṇaṃ puggalānaṃ iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānenā”ti.	And I also say that it’s not easy to repay these three people by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, alms-food, lodgings, and medicines and supplies for the sick.”

AN 3.25 Vajirūpama: Like Diamond

25. Vajirūpamasutta	25. Like Diamond
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These three people are found in the world.
Katame tayo?	What three?
Arukūpamacitto puggalo, vijjūpamacitto puggalo, vajirūpamacitto puggalo.	A person with a mind like an open sore, a person with a mind like lightning, and a person with a mind like diamond.
Katamo ca, bhikkhave, arukūpamacitto puggalo?	And who has a mind like an open sore?
Idha, bhikkhave, ekacco puggalo kodhano hoti upāyāsabahulo	It’s someone who is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.	Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.
Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti;	They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more.
evamevaṃ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo	In the same way, someone is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.	Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.
Ayaṃ vuccati, bhikkhave, arukūpamacitto puggalo.	This is called a person with a mind like an open sore.
Katamo ca, bhikkhave, vijjūpamacitto puggalo?	And who has a mind like lightning?
Idha, bhikkhave, ekacco puggalo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s someone who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Seyyathāpi, bhikkhave, cakkhumā puriso rattandhakāratimisāyaṃ vijjantarikāya rūpāni passeyya;	They’re like a person with ardent eyes in the dark of the night, who sees by a flash of lightning.
evamevaṃ kho, bhikkhave, idhekacco puggalo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	In the same way, someone truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṃ vuccati, bhikkhave, vijjūpamacitto puggalo.	This is called a person with a mind like lightning.
Katamo ca, bhikkhave, vajirūpamacitto puggalo?	And who has a mind like diamond?
Idha, bhikkhave, ekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s someone who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Seyyathāpi, bhikkhave, vajirassa natthi kiñci abhejjaṃ maṇi vā pāsāṇo vā;	It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone.
evamevaṃ kho, bhikkhave, idhekacco puggalo āsavānaṃ khayā … pe … upasampajja viharati.	In the same way, someone realizes the undefiled freedom of heart and freedom by wisdom in this very life. …
Ayaṃ vuccati, bhikkhave, vajirūpamacitto puggalo.	This is called a person with a mind like diamond.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.	These are the three people found in the world.”

AN 3.26 Sevitabba: Associates

26. Sevitabbasutta	26. Associates
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These three people are found in the world.
Katame tayo?	What three?
Atthi, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo.	There is a person you shouldn’t associate with, accompany, or attend.
Atthi, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo.	There is a person you should associate with, accompany, and attend.
Atthi, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo.	There is a person you should associate with, accompany, and attend with honor and respect.
Katamo ca, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo?	Who is the person you shouldn’t associate with, accompany, or attend?
Idha, bhikkhave, ekacco puggalo hīno hoti sīlena samādhinā paññāya.	It’s someone who is inferior in terms of ethics, undistractible-lucidity, and wisdom.
Evarūpo, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo aññatra anuddayā aññatra anukampā.	You shouldn’t associate with, accompany, or attend such a person, except out of kindness and compassion.
Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo?	Who is the person you should associate with, accompany, and attend?
Idha, bhikkhave, ekacco puggalo sadiso hoti sīlena samādhinā paññāya.	It’s someone who is similar in terms of ethics, undistractible-lucidity, and wisdom.
Evarūpo, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo.	You should associate with, accompany, and attend such a person.
Taṃ kissa hetu?	Why is that?
Sīlasāmaññagatānaṃ sataṃ sīlakathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati.	Thinking, ‘Since our ethical conduct is similar, we can discuss ethics, the conversation will flow, and we’ll both be at ease.
Samādhisāmaññagatānaṃ sataṃ samādhikathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati.	Since our undistractible-lucidity is similar, we can discuss undistractible-lucidity, the conversation will flow, and we’ll both be at ease.
Paññāsāmaññagatānaṃ sataṃ paññākathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissatīti.	Since our wisdom is similar, we can discuss wisdom, the conversation will flow, and we’ll both be at ease.’
Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.	That’s why you should associate with, accompany, and attend such a person.
Katamo ca, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo?	Who is the person you should associate with, accompany, and attend with honor and respect?
Idha, bhikkhave, ekacco puggalo adhiko hoti sīlena samādhinā paññāya.	It’s someone who is superior in terms of ethics, undistractible-lucidity, and wisdom.
Evarūpo, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo.	You should associate with, accompany, and attend such a person with honor and respect.
Taṃ kissa hetu?	Why is that?
Iti aparipūraṃ vā sīlakkhandhaṃ paripūressāmi, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggahessāmi;	Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct I haven’t yet fulfilled, or support with wisdom in every situation the ethical conduct I’ve already fulfilled.
aparipūraṃ vā samādhikkhandhaṃ paripūressāmi, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya anuggahessāmi;	I’ll fulfill the entire spectrum of undistractible-lucidity I haven’t yet fulfilled, or support with wisdom in every situation the undistractible-lucidity I’ve already fulfilled.
aparipūraṃ vā paññākkhandhaṃ paripūressāmi, paripūraṃ vā paññākkhandhaṃ tattha tattha paññāya anuggahessāmīti.	I’ll fulfill the entire spectrum of wisdom I haven’t yet fulfilled, or support with wisdom in every situation the wisdom I’ve already fulfilled.’
Tasmā evarūpo puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo.	That’s why you should associate with, accompany, and attend this person with honor and respect.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasminti.	These are the three people found in the world.”
Nihīyati puriso nihīnasevī,	“A man who associates with an inferior goes downhill,
Na ca hāyetha kadāci tulyasevī;	But associating with an equal, you’ll never decline;
Seṭṭhamupanamaṃ udeti khippaṃ,	Following the best, you’ll quickly rise up,
Tasmā attano uttariṃ bhajethā”ti.	So you should keep company with people better than you.”

❧

AN 3.27 Jigucchitabba: Offensive

27. Jigucchitabbasutta	27. Offensive
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These three people are found in the world.
Katame tayo?	What three?
Atthi, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.	There is a person who you should be disgusted by, and you shouldn’t associate with, accompany, or attend them.
Atthi, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.	There is a person you should regard with equanimous-observation, and you shouldn’t associate with, accompany, or attend them.
Atthi, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo.	There is a person you should associate with, accompany, and attend.
Katamo ca, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo?	Who is the person you should be disgusted by, and not associate with, accompany, or attend?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti avassuto kasambujāto.	It’s a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
Evarūpo, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.	You should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them.
Taṃ kissa hetu?	Why is that?
Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati:	Even if you don’t follow the example of such a person, you still get a bad reputation:
‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’ti.	‘That individual has bad friends, companions, and associates.’
Seyyathāpi, bhikkhave, ahi gūthagato kiñcāpi na daṃsati, atha kho naṃ makkheti;	They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you.
evamevaṃ kho, bhikkhave, kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati:	In the same way, even if you don’t follow the example of such a person, you still get a bad reputation:
‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’ti.	‘That individual has bad friends, companions, and associates.’
Tasmā evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.	That’s why you should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them.
Katamo ca, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo?	Who is the person you should regard with equanimous-observation, and not associate with, accompany, or attend?
Idha, bhikkhave, ekacco puggalo kodhano hoti upāyāsabahulo,	It’s a person who is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.	Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.
Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti;	They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more.
evamevaṃ kho, bhikkhave … pe …	In the same way, someone is prone to anger … and bitterness.
seyyathāpi, bhikkhave, tindukālātaṃ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṃ bhiyyoso mattāya cicciṭāyati ciṭiciṭāyati;	They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more.
evamevaṃ kho, bhikkhave … pe …	In the same way, someone is prone to anger … and bitterness.
seyyathāpi, bhikkhave, gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti;	They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more.
evamevaṃ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo,	In the same way, someone is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.	Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.
Evarūpo, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.	You should regard such a person with equanimous-observation, and you shouldn’t associate with, accompany, or attend them.
Taṃ kissa hetu?	Why is that?
Akkoseyyapi maṃ paribhāseyyapi maṃ anatthampi maṃ kareyyāti.	Thinking, ‘They might abuse or insult me, or do me harm.’
Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.	That’s why you should regard such a person with equanimous-observation, and you shouldn’t associate with, accompany, or attend them.
Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo?	Who is the person you should associate with, accompany, and attend?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo.	It’s someone who is ethical, of good character.
Evarūpo, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo.	You should associate with, accompany, and attend such a person.
Taṃ kissa hetu?	Why is that?
Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ kalyāṇo kittisaddo abbhuggacchati:	Even if you don’t follow the example of such a person, you still get a good reputation:
‘kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko’ti.	‘That individual has good friends, companions, and associates.’
Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.	That’s why you should associate with, accompany, and attend such a person.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasminti.	These are the three people found in the world.”
Nihīyati puriso nihīnasevī,	“A man who associates with an inferior goes downhill,
Na ca hāyetha kadāci tulyasevī;	But associating with an equal, you’ll never decline;
Seṭṭhamupanamaṃ udeti khippaṃ,	Following the best, you’ll quickly rise up,
Tasmā attano uttariṃ bhajethā”ti.	So you should keep company with people better than you.”

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AN 3.28 Gūthabhāṇī: Speech like Dung

28. Gūthabhāṇīsutta	28. Speech like Dung
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These three kinds of people are found in the world.
Katame tayo?	What three?
Gūthabhāṇī, pupphabhāṇī, madhubhāṇī.	One with speech like dung, one with speech like flowers, and one with speech like honey.
Katamo ca, bhikkhave, puggalo gūthabhāṇī?	And who has speech like dung?
Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti. So ajānaṃ vā āha: ‘jānāmī’ti, jānaṃ vā āha: ‘na jānāmī’ti, apassaṃ vā āha: ‘passāmī’ti, passaṃ vā āha: ‘na passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.	It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Ayaṃ vuccati, bhikkhave, puggalo gūthabhāṇī.	This is called a person with speech like dung.
Katamo ca, bhikkhave, puggalo pupphabhāṇī?	And who has speech like flowers?
Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ pajānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘na jānāmī’ti, jānaṃ vā āha: ‘jānāmī’ti, apassaṃ vā āha: ‘na passāmī’ti, passaṃ vā āha: ‘passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.	It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Ayaṃ vuccati, bhikkhave, puggalo pupphabhāṇī.	This is called a person with speech like flowers.
Katamo ca, bhikkhave, puggalo madhubhāṇī?	And who has speech like honey?
Idha, bhikkhave, ekacco puggalo pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti;	It’s someone who gives up harsh speech.
yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Ayaṃ vuccati, bhikkhave, puggalo madhubhāṇī.	This is called a person with speech like honey.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.	These are the three people found in the world.”

AN 3.29 Andha: Blind

29. Andhasutta	29. Blind
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These three kinds of people are found in the world.
Katame tayo?	What three?
Andho, ekacakkhu, dvicakkhu.	The blind, the one-eyed, and the two-eyed.
Katamo ca, bhikkhave, puggalo andho?	Who is the blind person?
Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu na hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya adhigataṃ vā bhogaṃ phātiṃ kareyya;	It’s someone who doesn’t have the kind of vision that’s needed to acquire more wealth or to increase the wealth they’ve already acquired.
tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya.	Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Ayaṃ vuccati, bhikkhave, puggalo andho.	This is called a blind person.
Katamo ca, bhikkhave, puggalo ekacakkhu?	Who is the person with one eye?
Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya adhigataṃ vā bhogaṃ phātiṃ kareyya;	It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired.
tathārūpaṃ panassa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya.	But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Ayaṃ vuccati, bhikkhave, puggalo ekacakkhu.	This is called a one-eyed person.
Katamo ca, bhikkhave, puggalo dvicakkhu?	Who is the person with two eyes?
Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya;	It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired.
tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya; sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya.	And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright.
Ayaṃ vuccati, bhikkhave, puggalo dvicakkhu.	This is called a two-eyed person.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasminti.	These are the three people found in the world.”
Na ceva bhogā tathārūpā,	“Neither suitable wealth,
na ca puññāni kubbati;	nor merit do they make.
Ubhayattha kaliggāho,	They lose on both counts,
andhassa hatacakkhuno.	those blind, with ruined eyes.
Athāparāyaṃ akkhāto,	And now the one-eyed
Ekacakkhu ca puggalo;	person is explained.
Dhammādhammena saṭhoso,	By methods good and bad,
Bhogāni pariyesati.	that devious person seeks wealth.
Theyyena kūṭakammena,	Both by fraudulent, thieving deeds,
musāvādena cūbhayaṃ;	and also by lies,
Kusalo hoti saṅghātuṃ,	the young man’s expert at piling up money,
kāmabhogī ca mānavo;	and enjoying sensual pleasures.
Ito so nirayaṃ gantvā,	From here they go to hell—
ekacakkhu vihaññati.	the one-eyed person is ruined.
Dvicakkhu pana akkhāto,	And now the two-eyed is explained,
seṭṭho purisapuggalo;	the best individual.
Dhammaladdhehi bhogehi,	Their wealth is properly earned,
uṭṭhānādhigataṃ dhanaṃ.	money acquired by their own hard work.
Dadāti seṭṭhasaṅkappo,	They give with best of intentions,
abyaggamānaso naro;	that peaceful-hearted person.
Upeti bhaddakaṃ ṭhānaṃ,	They go to a good place,
yattha gantvā na socati.	where there is no sorrow.
Andhañca ekacakkhuñca,	The blind and the one-eyed,
ārakā parivajjaye;	you should avoid from afar.
Dvicakkhuṃ pana sevetha,	But you should keep the two-eyed close,
seṭṭhaṃ purisapuggalan”ti.	the best individual.”

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AN 3.30 Avakujja: Upside-down

30. Avakujjasutta	30. Upside-down
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These three kinds of people are found in the world.
Katame tayo?	What three?
Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo.	One with upside-down wisdom, one with wisdom on their lap, and one with wide wisdom.
Katamo ca, bhikkhave, avakujjapañño puggalo?	And who is the person with upside-down wisdom?
Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.	It’s someone who often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.	The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti;	But even while sitting there, that person doesn’t pay attention to the beginning, middle, or end of the discussion.
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti.	And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion.
Seyyathāpi, bhikkhave, kumbho nikujjo tatra udakaṃ āsittaṃ vivaṭṭati, no saṇṭhāti;	It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay.
evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.	In the same way, someone often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.	The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti;	But even while sitting there, that person doesn’t pay attention to the discussion in the beginning, middle, or end.
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti.	And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion.
Ayaṃ vuccati, bhikkhave, avakujjapañño puggalo.	This is called a person with upside-down wisdom.
Katamo ca, bhikkhave, ucchaṅgapañño puggalo?	And who is the person with wisdom on their lap?
Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.	It’s someone who often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.	The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;	While sitting there, that person pays attention to the discussion in the beginning, middle, and end.
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti.	But when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion.
Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni—	It’s like a person who has different kinds of food crammed on their lap—
tilā taṇḍulā modakā badarā.	such as sesame, rice, sweets, or jujube—
So tamhā āsanā vuṭṭhahanto satisammosā pakireyya.	so that if they get up from the seat without remembering, everything gets scattered.
Evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.	In the same way, someone often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.	The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;	While sitting there, that person pays attention to the discussion in the beginning, middle, and end.
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti.	But when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion.
Ayaṃ vuccati, bhikkhave, ucchaṅgapañño puggalo.	This is called a person with wisdom on their lap.
Katamo ca, bhikkhave, puthupañño puggalo?	And who is the person with wide wisdom?
Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.	It’s someone who often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.	The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;	While sitting there, that person pays attention to the discussion in the beginning, middle, and end.
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti.	And when they get up from their seat, they continue to pay attention to the beginning, middle, or end of the discussion.
Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṃ āsittaṃ saṇṭhāti no vivaṭṭati;	It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out.
evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya.	In the same way, someone often goes to the monastery to hear The Dharma in the presence of the monks.
Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti.	The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti;	While sitting there, that person pays attention to the discussion in the beginning, middle, and end.
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti.	And when they get up from their seat, they continue to pay attention to the beginning, middle, or end of the discussion.
Ayaṃ vuccati, bhikkhave, puthupañño puggalo.	This is called a person with wide wisdom.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasminti.	These are the three kinds of people found in the world.”
Avakujjapañño puriso,	“A person with upside-down wisdom,
dummedho avicakkhaṇo;	is stupid and inattentive,
Abhikkhaṇampi ce hoti,	and even if they frequently
gantā bhikkhūna santike.	go into the monks’ presence,
Ādiṃ kathāya majjhañca,	such a person can’t learn
pariyosānañca tādiso;	the beginning, middle, or end
Uggahetuṃ na sakkoti,	of the discussion,
paññā hissa na vijjati.	for their wisdom is lacking.
Ucchaṅgapañño puriso,	The person with wisdom on their lap
seyyo etena vuccati;	is better than that, it’s said;
Abhikkhaṇampi ce hoti,	but even if they frequently
gantā bhikkhūna santike.	go into the monks’ presence,
Ādiṃ kathāya majjhañca,	such a person can only learn
pariyosānañca tādiso;	the beginning, middle, and end
Nisinno āsane tasmiṃ,	while sitting in that place;
uggahetvāna byañjanaṃ;	but they’ve only grasped the phrasing,
Vuṭṭhito nappajānāti,	for when they get up their understanding fails,
gahitaṃ hissa mussati.	and what they’ve learned is lost.
Puthupañño ca puriso,	The person with wide wisdom
seyyo etehi vuccati;	is better than that, it’s said;
Abhikkhaṇampi ce hoti,	and if they, too, frequently
gantā bhikkhūna santike.	go into the monks’ presence,
Ādiṃ kathāya majjhañca,	such a person can learn
pariyosānañca tādiso;	the beginning, middle, and end
Nisinno āsane tasmiṃ,	while sitting in that place;
uggahetvāna byañjanaṃ.	and when they’ve grasped the phrasing,
Dhāreti seṭṭhasaṅkappo,	they remember it with the best of intentions.
Abyaggamānaso naro;	That peaceful-hearted person,
Dhammānudhammappaṭipanno,	practicing in line with The Dharma,
Dukkhassantakaro siyā”ti.	would make an end of suffering.”
Aṅguttara Nikāya 3	Numbered Discourses 3

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§ – AN 3 vagga 4 Devadūta: Messengers of the Gods

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4. Devadūtavagga

4. Messengers of the Gods

AN 3.31 Sabrahmaka: With Brahmā

31. Sabrahmakasutta	31. With Brahmā
“Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.	“monks, a family where the children honor their parents in their home is said to live with Brahmā.
Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.	A family where the children honor their parents in their home is said to live with the first teachers.
Sāhuneyyāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.	A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.
‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.	‘Brahmā’ is a term for your parents.
‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.	‘First teachers’ is a term for your parents.
‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.	‘Worthy of offerings dedicated to the gods’ is a term for your parents.
Taṃ kissa hetu?	Why is that?
Bahukārā, bhikkhave, mātāpitaro puttānaṃ, āpādakā posakā, imassa lokassa dassetāroti.	Parents are very helpful to their children, they raise them, nurture them, and show them the world.”
Brahmāti mātāpitaro,	“Parents are Brahmā,
pubbācariyāti vuccare;	and ‘first teachers’, it’s said.
Āhuneyyā ca puttānaṃ,	They’re worthy of offerings dedicated to the gods from their children,
pajāya anukampakā.	for they love their offspring.
Tasmā hi ne namasseyya,	Therefore an astute person
sakkareyya ca paṇḍito;	would revere them and honor them
Annena atha pānena,	with food and drink,
vatthena sayanena ca;	clothes and bedding,
Ucchādanena nhāpanena,	anointing and bathing,
pādānaṃ dhovanena ca.	and by washing their feet.
Tāya naṃ pāricariyāya,	Because they look after
mātāpitūsu paṇḍitā;	their parents like this,
Idheva naṃ pasaṃsanti,	in this life they’re praised by the astute,
pecca sagge pamodatī”ti.	and they depart to rejoice in heaven.”

AN 3.32 Ānanda: With Ānanda

32. Ānandasutta	32. With Ānanda
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;	“Could it be, sir, that a monk might gain a state of undistractible-lucidity such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti?	and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more?”
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;	“It could be, Ānanda, that a monk gains a state of undistractible-lucidity such that they have no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti.	and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.”
“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti?	“But how could this be, sir?”
“Idhānanda, bhikkhuno evaṃ hoti:	“Ānanda, it’s when a monk thinks:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;	That’s how, Ānanda, a monk might gain a state of undistractible-lucidity such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyāti.	and that they’d live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.
Idañca pana metaṃ, ānanda, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe:	And Ānanda, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Puṇṇaka’ when I said:
‘Saṅkhāya lokasmiṃ paroparāni,	‘Having considered the world high and low,
Yassiñjitaṃ natthi kuhiñci loke;	they’re not shaken by anything in the world.
Santo vidhūmo anīgho nirāso,	Peaceful, unclouded, untroubled, with no need for hope—
Atāri so jātijaranti brūmī’”ti.	they’ve crossed over birth and old age, I declare.’”

AN 3.33 Sāriputta: With Sāriputta

33. Sāriputtasutta	33. With Sāriputta
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:	Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saṅkhittenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ;	“Maybe I’ll teach Dhamma in brief,
vitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ;	maybe in detail,
saṅkhittavitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ;	maybe both in brief and in detail.
aññātāro ca dullabhā”ti.	But it’s hard to find anyone who understands.”
“Etassa, bhagavā, kālo, etassa, sugata, kālo	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā saṅkhittenapi dhammaṃ deseyya, vitthārenapi dhammaṃ deseyya, saṅkhittavitthārenapi dhammaṃ deseyya.	Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail.
Bhavissanti dhammassa aññātāro”ti.	There will be those who understand The Dharma!”
“Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ:	“So, Sāriputta, you should train like this:
‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharissāmā’ti.	‘There’ll be no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and we’ll live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.’
Evañhi kho, sāriputta, sikkhitabbaṃ.	That’s how you should train.
Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharati;	When a monk has no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more—
ayaṃ vuccati, sāriputta:	they’re called
‘bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa’.	a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.
Idañca pana metaṃ, sāriputta, sandhāya bhāsitaṃ pārāyane udayapañhe:	And Sāriputta, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Udaya’ when I said:
‘Pahānaṃ kāmasaññānaṃ,	‘The abandoning of both
domanassāna cūbhayaṃ;	sensual perceptions and aversion;
Thinassa ca panūdanaṃ,	the dispelling of dullness,
kukkuccānaṃ nivāraṇaṃ.	and the cessation of remorse.
Upekkhāsatisaṃsuddhaṃ,	Pure equanimous-observation and remembering,
dhammatakkapurejavaṃ;	preceded by investigation of dharma—
Aññāvimokkhaṃ pabrūmi,	This, I declare, is liberation by enlightenment,
avijjāya pabhedanan’”ti.	with the smashing of ignorance.’”

AN 3.34 Nidāna: Sources

34. Nidānasutta	34. Sources
“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	“monks, there are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.	Greed, hate, and delusion are sources that give rise to deeds.
Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.	Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born.
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.	And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.	Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new life-form is born.
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.	And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.	Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born.
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.	And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.	Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field,
Devo ca sammādhāraṃ anuppaveccheyya.	and the heavens provide plenty of rain.
Evassu tāni, bhikkhave, bījāni vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyuṃ.	Then those seeds would grow, increase, and mature.
Evamevaṃ kho, bhikkhave, yaṃ lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.	In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born.
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.	And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Yaṃ dosapakataṃ kammaṃ … pe …	Any deed that emerges from hate …
yaṃ mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.	Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born.
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.	And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.	These are three sources that give rise to deeds.
Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	monks, there are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.	Contentment, love, and understanding are sources that give rise to deeds.
Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.	Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, dose vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.	Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.	Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni.	Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.
Tāni puriso agginā ḍaheyya.	But someone would burn them with fire,
Agginā ḍahitvā masiṃ kareyya.	reduce them to ashes,
Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.	and sweep away the ashes in a strong wind, or float them away down a swift stream.
Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni āyatiṃ anuppādadhammāni.	Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evamevaṃ kho, bhikkhave, yaṃ alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.	In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Yaṃ adosapakataṃ kammaṃ … pe …	Any deed that emerges from love …
yaṃ amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti … pe …	Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with.
āyatiṃ anuppādadhammaṃ.	It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyāti.	These are three sources that give rise to deeds.”
Lobhajaṃ dosajañceva,	“When an ignorant person acts
mohajañcāpaviddasu;	out of greed, hate, or delusion,
Yaṃ tena pakataṃ kammaṃ,	any deeds they have performed,
appaṃ vā yadi vā bahuṃ;	—whether a little or a lot—
Idheva taṃ vedaniyaṃ,	are to be experienced right here,
vatthu aññaṃ na vijjati.	not in any other place.
Tasmā lobhañca dosañca,	So a wise person,
mohajañcāpi viddasu;	a monk arousing knowledge
Vijjaṃ uppādayaṃ bhikkhu,	of the outcome of greed, hate, and delusion,
sabbā duggatiyo jahe”ti.	abandons all bad destinations.”

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AN 3.35 Hatthaka: With Hatthaka

35. Hatthakasutta	35. With Hatthaka
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati gomagge siṃsapāvane paṇṇasanthare.	At one time the Buddha was staying near Āḷavī, on a mat of leaves by a cow-path in a grove of Indian Rosewood.
Atha kho hatthako āḷavako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno addasa bhagavantaṃ gomagge siṃsapāvane paṇṇasanthare nisinnaṃ.	Then as Hatthaka of Āḷavī was going for a walk he saw the Buddha sitting on that mat of leaves.
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hatthako āḷavako bhagavantaṃ etadavoca:	He went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“kacci, bhante bhagavā, sukhamasayitthā”ti?	“Sir, I trust the Buddha slept well?”
“Evaṃ, kumāra, sukhamasayitthaṃ.	“Yes, prince, I slept well.
Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro”ti.	I am one of those who sleep well in the world.”
“Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati.	“The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind.
Atha ca pana bhagavā evamāha:	And yet the Buddha says:
‘evaṃ, kumāra, sukhamasayitthaṃ.	‘Yes, prince, I slept well.
Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’”ti.	I am one of those who sleep well in the world.’”
“Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, prince, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ.	What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.
Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhato lohitakūpadhāno;	His couch is spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide. It has a canopy above and red pillows at both ends.
telappadīpo cettha jhāyeyya;	An oil lamp is burning there,
catasso ca pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu.	while his four wives attend to him in all manner of pleasing ways.
Taṃ kiṃ maññasi, kumāra, sukhaṃ vā so sayeyya no vā?	What do you think, prince, would he sleep well, or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Sukhaṃ so, bhante, sayeyya.	“He would sleep well, sir.
Ye ca pana loke sukhaṃ senti, so tesaṃ aññataro”ti.	Of those who sleep well in the world, he would be one.”
“Taṃ kiṃ maññasi, kumāra,	“What do you think, prince?
api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti?	Is it not possible that a fever born of greed—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”
“Evaṃ, bhante”ti.	“Yes, sir.”
“Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.
Tasmāhaṃ sukhamasayitthaṃ.	That’s why I sleep well.
Taṃ kiṃ maññasi, kumāra,	What do you think, prince?
api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ dosajā pariḷāhā … pe …	Is it not possible that a fever born of hate …
mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti?	or a fever born of delusion—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”
“Evaṃ, bhante”ti.	“Yes, sir.”
“Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.
Tasmāhaṃ sukhamasayitthanti.	That’s why I sleep well.”
Sabbadā ve sukhaṃ seti,	“A brahmin who is fully nirvana'd
brāhmaṇo parinibbuto;	always sleeps well.
Yo na limpati kāmesu,	Sensual pleasures slide off them,
sītibhūto nirūpadhi.	they’re cooled, free of attachments.
Sabbā āsattiyo chetvā,	Since they’ve cut off all clinging,
vineyya hadaye daraṃ;	and removed the stress from the heart,
Upasanto sukhaṃ seti,	the peaceful sleep well,
santiṃ pappuyya cetaso”ti.	abiding in peace of mind.”

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AN 3.36 Devadūta: Messengers of the Gods

36. Devadūtasutta	36. Messengers of the Gods
“Tīṇimāni, bhikkhave, devadūtāni.	“There are, monks, these three messengers of the gods.
Katamāni tīṇi?	What three?
Idha, bhikkhave, ekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	Firstly, someone does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti:	Then the wardens of hell take them by the arms and present them to King Yama, saying:
‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī.	‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family.
Imassa devo daṇḍaṃ paṇetū’ti.	May Your Majesty punish them!’
Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:	Then King Yama pursues, presses, and grills them about the first messenger of the gods.
‘ambho, purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūtan’ti?	‘Mister, did you not see the first messenger of the gods that appeared among human beings?’
So evamāha:	They say:
‘nāddasaṃ, bhante’ti.	‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyaṇaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khallitasiraṃ valitaṃ tilakāhatagattan’ti?	‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’
So evamāha:	They say:
‘addasaṃ, bhante’ti.	‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi—	‘Mister, did it not occur to you—being sensible and mature—
ahampi khomhi jarādhammo jaraṃ anatīto, handāhaṃ kalyāṇaṃ karomi, kāyena vācāya manasā’ti?	“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’
So evamāha:	They say:
‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’ti.	‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.	‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.	Indeed, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;	That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.
atha kho tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (1)	That bad deed was done by you alone, and you alone will experience the result.’
Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:	Then King Yama grills them about the second messenger of the gods.
‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūtan’ti?	‘Mister, did you not see the second messenger of the gods that appeared among human beings?’
So evamāha:	They say:
‘nāddasaṃ, bhante’ti.	‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānan’ti?	‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’
So evamāha:	They say:
‘addasaṃ, bhante’ti.	‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi:	‘Mister, did it not occur to you—being sensible and mature—
“ahampi khomhi byādhidhammo byādhiṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā”’ti?	“I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’
So evamāha:	They say:
‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’ti.	‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.	‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.	Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;	That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.
atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (2)	That bad deed was done by you alone, and you alone will experience the result.’
Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:	Then King Yama grills them about the third messenger of the gods.
‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūtan’ti?	‘Mister, did you not see the third messenger of the gods that appeared among human beings?’
So evamāha:	They say:
‘nāddasaṃ, bhante’ti.	‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātan’ti?	‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’
So evamāha:	They say:
‘addasaṃ, bhante’ti.	‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—	‘Mister, did it not occur to you—being sensible and mature—
ahampi khomhi maraṇadhammo maraṇaṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti?	“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’
So evamāha:	They say:
‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’ti.	‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.	‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.	Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;	That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.
atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti. (3)	That bad deed was done by you alone, and you alone will experience the result.’
Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti.	Then, after grilling them about the third messenger of the gods, King Yama falls silent.
Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti.	Then the wardens of hell punish them with the five-fold crucifixion.
Tattaṃ ayokhilaṃ hatthe gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ hatthe gamenti. Tattaṃ ayokhilaṃ pāde gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ pāde gamenti. Tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti.	They drive red-hot stakes through the hands and feet, and another in the middle of the chest.
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kudhārīhi tacchanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	Then the wardens of hell thrown them down and hack them with axes. …
Tamenaṃ, bhikkhave, nirayapālā uddhampādaṃ adhosiraṃ gahetvā vāsīhi tacchanti … pe …	They hang them upside-down and hack them with hatchets. …
tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi … pe …	They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …
tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi … pe …	They make him climb up and down a huge mountain of burning coals, blazing and glowing. …
tamenaṃ, bhikkhave, nirayapālā uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. ()	Then the wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing.
So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati.	There they’re seared in boiling scum, and they’re swept up and down and round and round.
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti.	Then the wardens of hell toss them into the Great Hell.
So kho pana, bhikkhave, mahānirayo—	Now, about that Great Hell:
Catukkaṇṇo catudvāro,	‘Four are its corners, four its doors,
vibhatto bhāgaso mito;	divided into measured parts.
Ayopākārapariyanto,	Surrounded by an iron wall,
ayasā paṭikujjito.	of iron is its roof.
Tassa ayomayā bhūmi,	The ground is even made of iron,
Jalitā tejasā yutā;	it burns with fierce fire.
Samantā yojanasataṃ,	The heat forever radiates
Pharitvā tiṭṭhati sabbadāti.	a hundred leagues around.’
Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi:	Once upon a time, King Yama thought:
‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti.	‘Those who do such bad deeds in the world receive these many different punishments.
Aho vatāhaṃ manussattaṃ labheyyaṃ, tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho, tañcāhaṃ bhagavantaṃ payirupāseyyaṃ.	Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha!
So ca me bhagavā dhammaṃ deseyya, tassa cāhaṃ bhagavato dhammaṃ ājāneyyan’ti.	Then the Buddha can teach me Dhamma, so that I may understand his teaching.’
Taṃ kho panāhaṃ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṃ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmīti.	Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”
Coditā devadūtehi,	“Those people who are negligent,
ye pamajjanti māṇavā;	when warned by the gods’ messengers:
Te dīgharattaṃ socanti,	a long time they sorrow,
hīnakāyūpagā narā.	when they go to that wretched place.
Ye ca kho devadūtehi,	But those good and peaceful people,
santo sappurisā idha;	when warned by the god’s messengers,
Coditā nappamajjanti,	never neglect
ariyadhamme kudācanaṃ.	The Dharma of the noble ones.
Upādāne bhayaṃ disvā,	Seeing the peril in grasping,
jātimaraṇasambhave;	the origin of birth and death,
Anupādā vimuccanti,	they’re freed by not grasping,
jātimaraṇasaṅkhaye.	with the ending of birth and death.

Te appamattā sukhino,	Happy, they’ve come to a safe place,
diṭṭhadhammābhinibbutā;	nirvana'd in this very life.
Sabbaverabhayātītā,	They’ve gone beyond all threats and perils,
sabbadukkhaṃ upaccagun”ti.	and risen above all suffering.”

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AN 3.37 Catumahārāja: The Four Great Kings (1st)

37. Catumahārājasutta	37. The Four Great Kings (1st)
“Aṭṭhamiyaṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ amaccā pārisajjā imaṃ lokaṃ anuvicaranti:	“On the eighth day of the fortnight, monks, the ministers and counselors of the Four Great Kings wander about the world, thinking:
‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti.	‘Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing the sabbath, staying awake, and making merit.’
Cātuddasiṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ puttā imaṃ lokaṃ anuvicaranti:	And on the fourteenth day of the fortnight, the sons of the Four Great Kings wander about the world, thinking:
‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti.	‘Hopefully most humans are paying due respect to their parents … and making merit.’
Tadahu, bhikkhave, uposathe pannarase cattāro mahārājāno sāmaññeva imaṃ lokaṃ anuvicaranti:	And on the fifteenth day sabbath, the Four Great Kings themselves wander about the world, thinking:
‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti.	‘Hopefully most humans are paying due respect to their parents … and making merit.’
Sace, bhikkhave, appakā honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti.	If only a few humans are paying due respect to their parents … and making merit,
Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti:	then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice:
‘appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti.	‘Only a few humans are paying due respect to their parents … and making merit.’
Tena kho, bhikkhave, devā tāvatiṃsā anattamanā honti:	Then the gods of the Thirty-Three are disappointed:
‘dibbā vata, bho, kāyā parihāyissanti, paripūrissanti asurakāyā’ti.	‘The heavenly hosts will dwindle, while the demon hosts will swell!’
Sace pana, bhikkhave, bahū honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti.	But if many humans are paying due respect to their parents … and making merit,
Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti:	then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice:
‘bahū kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti.	‘Many humans are paying due respect to their parents … and making merit.’
Tena, bhikkhave, devā tāvatiṃsā attamanā honti:	Then the gods of the Thirty-Three are pleased:
‘dibbā vata bho kāyā paripūrissanti, parihāyissanti asurakāyā’ti.	‘The heavenly hosts will swell, while the demon hosts will dwindle!’
Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:	Once upon a time, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Cātuddasiṃ pañcadasiṃ,	‘Whoever wants to be like me
yā ca pakkhassa aṭṭhamī;	would observe the sabbath
Pāṭihāriyapakkhañca,	complete in all eight factors,
aṭṭhaṅgasusamāgataṃ;	on the fourteenth and the fifteenth days,
Uposathaṃ upavaseyya,	and the eighth day of the fortnight,
yopissa mādiso naro’ti.	as well as on the fortnightly special displays.’
Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā.	But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken.
Taṃ kissa hetu?	Why is that?
Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho.	Sakka, lord of gods, is not free of greed, hate, and delusion.
Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya:	But for a monk who is perfected—with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:
‘Cātuddasiṃ pañcadasiṃ,	‘Whoever wants to be like me
yā ca pakkhassa aṭṭhamī;	would observe the sabbath,
Pāṭihāriyapakkhañca,	complete in all eight factors,
aṭṭhaṅgasusamāgataṃ;	on the fourteenth and the fifteenth days,
Uposathaṃ upavaseyya,	and the eighth day of the fortnight,
yopissa mādiso naro’ti.	as well as on the fortnightly special displays.’
Taṃ kissa hetu?	Why is that?
So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho”ti.	Because that monk is free of greed, hate, and delusion.”

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AN 3.38 Dutiyacatumahārāja: The Four Great Kings (2nd)

38. Dutiyacatumahārājasutta	38. The Four Great Kings (2nd)
“Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:	“Once upon a time, monks, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Cātuddasiṃ pañcadasiṃ,	‘Whoever wants to be like me
yā ca pakkhassa aṭṭhamī;	would observe the sabbath
Pāṭihāriyapakkhañca,	complete in all eight factors,
aṭṭhaṅgasusamāgataṃ;	on the fourteenth and the fifteenth days,
Uposathaṃ upavaseyya,	and the eighth day of the fortnight,
yopissa mādiso naro’ti.	as well as on the fortnightly special displays.’
Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā.	But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken.
Taṃ kissa hetu?	Why is that?
Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi.	Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say.
Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya:	But for a monk who is perfected—with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:
‘Cātuddasiṃ pañcadasiṃ,	‘Whoever wants to be like me
yā ca pakkhassa aṭṭhamī;	would observe the sabbath,
Pāṭihāriyapakkhañca,	complete in all eight factors,
aṭṭhaṅgasusamāgataṃ;	on the fourteenth and the fifteenth days,
Uposathaṃ upavaseyya,	and the eighth day of the fortnight,
yopissa mādiso naro’ti.	as well as on the fortnightly special displays.’
Taṃ kissa hetu?	Why is that?
So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī”ti.	Because that monk is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.”

AN 3.39 Sukhumāla: A Delicate Lifestyle

39. Sukhumālasutta	39. A Delicate Lifestyle
“Sukhumālo ahaṃ, bhikkhave, paramasukhumālo accantasukhumālo.	“My lifestyle was delicate, monks, most delicate, extremely delicate.
Mama sudaṃ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti.	In my father’s house, lotus ponds were made just for me.
Ekattha sudaṃ, bhikkhave, uppalaṃ vappati, ekattha padumaṃ, ekattha puṇḍarīkaṃ, yāvadeva mamatthāya.	In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit.
Na kho panassāhaṃ, bhikkhave, akāsikaṃ candanaṃ dhāremi. Kāsikaṃ, bhikkhave, su me taṃ veṭhanaṃ hoti, kāsikā kañcukā, kāsikaṃ nivāsanaṃ, kāsiko uttarāsaṅgo.	I only used sandalwood from Kāsī, and my turbans, jackets, sarongs, and upper robes also came from Kāsī.
Rattindivaṃ kho pana me su taṃ, bhikkhave, setacchattaṃ dhārīyati:	And a white parasol was held over me night and day, with the thought:
‘mā naṃ phusi sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā’ti.	‘Don’t let cold, heat, grass, dust, or damp bother him.’
Tassa mayhaṃ, bhikkhave, tayo pāsādā ahesuṃ—eko hemantiko, eko gimhiko, eko vassiko.	I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season.
So kho ahaṃ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi.	I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.
Yathā kho pana, bhikkhave, aññesaṃ nivesane dāsakammakaraporisassa kaṇājakaṃ bhojanaṃ dīyati bilaṅgadutiyaṃ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṃsodano dīyati.	While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s house they eat fine rice with meat.
Tassa mayhaṃ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi:	Amid such prosperity and such a delicate lifestyle, I thought:
‘assutavā kho puthujjano attanā jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā, ahampi khomhi jarādhammo jaraṃ anatīto.	‘When an uneducated ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.
Ahañceva kho pana jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ na metaṃ assa patirūpan’ti.	But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.	Reflecting like this, I entirely gave up the vanity of youth.
Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṃ anatīto paraṃ byādhitaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā:	‘When an uneducated ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.
‘ahampi khomhi byādhidhammo byādhiṃ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṃ anatīto paraṃ byādhikaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpan’ti.	But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.	Reflecting like this, I entirely gave up the vanity of health.
Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā:	‘When an uneducated ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.
‘ahampi khomhi maraṇadhammo, maraṇaṃ anatīto, ahaṃ ceva kho pana maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpan’ti.	But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyīti.	Reflecting like this, I entirely gave up the vanity of life.
Tayome, bhikkhave, madā.	There are these three vanities.
Katame tayo?	What three?
Yobbanamado, ārogyamado, jīvitamado.	The vanity of youth, of health, and of life.
Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	Intoxicated with the vanity of youth, an uneducated ordinary person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Ārogyamadamatto vā, bhikkhave, assutavā puthujjano … pe …	Intoxicated with the vanity of health …
jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	Intoxicated with the vanity of life, an uneducated ordinary person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati. Ārogyamadamatto vā, bhikkhave, bhikkhu … pe … jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattatīti.	Intoxicated with the vanity of youth, health, or life, a monk rejects the training and returns to a lesser life.”
Byādhidhammā jarādhammā,	“For others, sickness is natural,
atho maraṇadhammino;	and so are old age and death.
Yathādhammā tathāsantā,	Though this is how their nature is,
jigucchanti puthujjanā.	ordinary people feel disgusted.
Ahañce taṃ jiguccheyyaṃ,	If I were to be disgusted
evaṃdhammesu pāṇisu;	with creatures whose nature is such,
Na metaṃ patirūpassa,	it would not be appropriate for me,
mama evaṃ vihārino.	since my life is just the same.
Sohaṃ evaṃ viharanto,	Living in such a way,
ñatvā dhammaṃ nirūpadhiṃ;	I understood the reality without attachments.
Ārogye yobbanasmiñca,	I mastered all vanities—
jīvitasmiñca ye madā.	of health, of youth,
Sabbe made abhibhosmi,	and even of life—
Nekkhamme daṭṭhu khemataṃ;	seeing safety in renunciation.
Tassa me ahu ussāho,	Zeal sprang up in me
Nibbānaṃ abhipassato.	as I looked to nirvana.
Nāhaṃ bhabbo etarahi,	Now I’m unable
Kāmāni paṭisevituṃ;	to indulge in sensual pleasures;
Anivatti bhavissāmi,	there’s no turning back,
Brahmacariyaparāyaṇo”ti.	until the spiritual life is complete.”

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AN 3.40 Ādhipateyya: In Charge

40. Ādhipateyyasutta	40. In Charge
“Tīṇimāni, bhikkhave, ādhipateyyāni.	“There are, monks, these three things to put in charge.
Katamāni tīṇi?	What three?
Attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ.	Putting oneself, the world, or The Dharma in charge.
Katamañca, bhikkhave, attādhipateyyaṃ?	And what, monks, is putting oneself in charge?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito.	‘I didn’t go forth from the lay life to homelessness for the sake of a robe,
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito.	alms-food, lodgings, or rebirth in this or that state.
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto.	But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.	And I thought, “Hopefully I can find an end to this entire mass of suffering.”
Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā kāme pariyeseyyaṃ tato vā pāpiṭṭhatare, na metaṃ patirūpan’ti.	But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’
So iti paṭisañcikkhati:	Then they reflect:
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti.	‘My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’
So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.
Idaṃ vuccati, bhikkhave, attādhipateyyaṃ.	This is called putting oneself in charge.
Katamañca, bhikkhave, lokādhipateyyaṃ?	And what, monks, is putting the world in charge?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito.	‘I didn’t go forth from the lay life to homelessness for the sake of a robe,
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito.	alms-food, lodgings, or rebirth in this or that state.
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto.	But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	And I thought, “Hopefully I can find an end to this entire mass of suffering.”
Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso.	And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large,
Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno.	and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others.
Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti.	They see far without being seen, even by those close; and they understand the minds of others.
Tepi maṃ evaṃ jāneyyuṃ:	They would know me:
‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti.	“Look at this person from a good family; they’ve gone forth out of earned-trust from the lay life to homelessness, but they’re living mixed up with bad, unskillful Dharmas.”
devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo.	And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others.
Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti.	They see far without being seen, even by those close; and they understand the minds of others.
Tāpi maṃ evaṃ jāneyyuṃ:	They would know me:
‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti.	“Look at this person from a good family; they’ve gone forth out of earned-trust from the lay life to homelessness, but they’re living mixed up with bad, unskillful Dharmas.”
So iti paṭisañcikkhati:	Then they reflect:
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti.	My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’
So lokaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.
Idaṃ vuccati, bhikkhave, lokādhipateyyaṃ.	This is called putting the world in charge.
Katamañca, bhikkhave, dhammādhipateyyaṃ?	And what, monks, is putting The Dharma in charge?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito.	‘I didn’t go forth from the lay life to homelessness for the sake of a robe,
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito.	alms-food, lodgings, or rebirth in this or that state.
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto.	But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.	And I thought, “Hopefully I can find an end to this entire mass of suffering.”
Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti.	The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti.	I have spiritual companions who live knowing and seeing.
Ahañceva kho pana evaṃ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṃ pamatto, na metaṃ assa patirūpan’ti.	Now that I’ve gone forth in this well explained Dharma and Training, it would not be appropriate for me to live lazy and heedless.’
So iti paṭisañcikkhati:	Then they reflect:
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti.	‘My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’
So dhammaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Putting The Dharma in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.
Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ.	This is called putting The Dharma in charge.
Imāni kho, bhikkhave, tīṇi ādhipateyyānīti.	These are the three things to put in charge.”
Natthi loke raho nāma,	“There’s no privacy in the world,
pāpakammaṃ pakubbato;	for someone who does bad deeds.
Attā te purisa jānāti,	You’ll know for yourself,
saccaṃ vā yadi vā musā.	whether you’ve lied or told the truth.
Kalyāṇaṃ vata bho sakkhi,	When you witness your good self,
attānaṃ atimaññasi;	you despise it;
Yo santaṃ attani pāpaṃ,	while you disguise
attānaṃ parigūhasi.	your bad self inside yourself.
Passanti devā ca tathāgatā ca,	The gods and the Realized One see
Lokasmiṃ bālaṃ visamaṃ carantaṃ;	the fool who lives unjustly in the world.
Tasmā hi attādhipateyyako ca,	So with yourself in charge, live rememberfully;
Lokādhipo ca nipako ca jhāyī;	with the world in charge, be self-disciplined and practice jhāna;
Dhammādhipo ca anudhammacārī,	with The Dharma in charge, live in line with that Dharma:
Na hīyati saccaparakkamo muni.	a sage who tries for the truth doesn’t deteriorate.
Pasayha māraṃ abhibhuyya antakaṃ,	Māra’s destroyed; the terminator’s overcome:
Yo ca phusī jātikkhayaṃ padhānavā;	one who strives reaches the end of rebirth.
So tādiso lokavidū sumedho,	Poised, clever, knowing the world—
Sabbesu dhammesu atammayo munī”ti.	that sage identifies with nothing at all.”
Aṅguttara Nikāya 3	Numbered Discourses 3

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§ – AN 3 vagga 5 Cūḷa: The Lesser Chapter

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5. Cūḷavagga

5. The Lesser Chapter

AN 3.41 Sammukhībhāva: Present

41. Sammukhībhāvasutta	41. Present
“Tiṇṇaṃ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.	“monks, when three things are present, an earned-trustful person from a good family makes much merit.
Katamesaṃ tiṇṇaṃ?	What three?
Saddhāya, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.	When earned-trust is present,
Deyyadhammassa, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.	when a gift to give is present,
Dakkhiṇeyyānaṃ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati.	and when those worthy of a teacher’s offering are present.
Imesaṃ kho, bhikkhave, tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavatī”ti.	When these three things are present, an earned-trustful person from a good family makes much merit.”

AN 3.42 Tiṭhāna: Three Grounds

42. Tiṭhānasutta	42. Three Grounds
“Tīhi, bhikkhave, ṭhānehi saddho pasanno veditabbo.	“There are three grounds, monks, by which a person with earned-trust and confidence can be known.
Katamehi tīhi?	What three?
Sīlavantānaṃ dassanakāmo hoti, saddhammaṃ sotukāmo hoti, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.	They like to see ethical people. They like to hear the true Dharma. And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Imehi kho, bhikkhave, tīhi ṭhānehi saddho pasanno veditabbo.	These are the three grounds by which a person with earned-trust and confidence can be known.
Dassanakāmo sīlavataṃ,	They like to see ethical people;
saddhammaṃ sotumicchati;	they want to hear the true Dharma;
Vinaye maccheramalaṃ,	they’ve driven out the stain of stinginess:
sa ve saddhoti vuccatī”ti.	that’s who’s called a person of earned-trust.”

AN 3.43 Atthavasa: Good Reasons

43. Atthavasasutta	43. Good Reasons
“Tayo, bhikkhave, atthavase sampassamānena alameva paresaṃ dhammaṃ desetuṃ.	“monks, taking three reasons into consideration provides quite enough motivation to teach Dhamma to another.
Katame tayo?	What three?
Yo dhammaṃ deseti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.	When the teacher understands the meaning and The Dharma.
Yo dhammaṃ suṇāti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.	When the audience understands the meaning and The Dharma.
Yo ceva dhammaṃ deseti yo ca dhammaṃ suṇāti ubho atthappaṭisaṃvedino ca honti dhammappaṭisaṃvedino ca.	When both the teacher and the audience understand the meaning and The Dharma.
Ime kho, bhikkhave, tayo atthavase sampassamānena alameva paresaṃ dhammaṃ desetun”ti.	Taking these three reasons into consideration provides quite enough motivation to teach Dhamma to another.”

AN 3.44 Kathāpavatti: When Conversation Flows

44. Kathāpavattisutta	44. When Conversation Flows
“Tīhi, bhikkhave, ṭhānehi kathā pavattinī hoti.	“In three situations, monks, conversation flows.
Katamehi tīhi?	What three?
Yo dhammaṃ deseti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.	When the teacher understands the meaning and The Dharma.
Yo dhammaṃ suṇāti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.	When the audience understands the meaning and The Dharma.
Yo ceva dhammaṃ deseti yo ca dhammaṃ suṇāti ubho atthappaṭisaṃvedino ca honti dhammappaṭisaṃvedino ca.	When both the teacher and the audience understand the meaning and The Dharma.
Imehi kho, bhikkhave, tīhi ṭhānehi kathā pavattinī hotī”ti.	These are the three situations in which conversation flows.”

AN 3.45 Paṇḍita: Wise

45. Paṇḍitasutta	45. Wise
“Tīṇimāni, bhikkhave, paṇḍitapaññattāni sappurisapaññattāni.	“monks, these three things are recommended by wise and good people.
Katamāni tīṇi?	What three?
Dānaṃ, bhikkhave, paṇḍitapaññattaṃ sappurisapaññattaṃ.	Giving,
Pabbajjā, bhikkhave, paṇḍitapaññattā sappurisapaññattā.	going forth,
Mātāpitūnaṃ, bhikkhave, upaṭṭhānaṃ paṇḍitapaññattaṃ sappurisapaññattaṃ.	and taking care of your mother and father.
Imāni kho, bhikkhave, tīṇi paṇḍitapaññattāni sappurisapaññattānīti.	These are the three things recommended by wise and good people.”
Sabbhi dānaṃ upaññattaṃ,	“The viruous recommend giving,
ahiṃsā saṃyamo damo;	harmlessness, restraint, and taming;
Mātāpitu upaṭṭhānaṃ,	looking after your mother and father,
santānaṃ brahmacārinaṃ.	and peaceful spiritual practitioners.
Sataṃ etāni ṭhānāni,	These are the things recommended by the good,
yāni sevetha paṇḍito;	which the astute should cultivate.
Ariyo dassanasampanno,	A noble one, having vision,
sa lokaṃ bhajate sivan”ti.	will enjoy a world of pleasure.”

AN 3.46 Sīlavanta: Ethical

46. Sīlavantasutta	46. Ethical
“Yaṃ, bhikkhave, sīlavanto pabbajitā gāmaṃ vā nigamaṃ vā upanissāya viharanti.	“monks, when ethical renunciates are supported by a town or village,
Tattha manussā tīhi ṭhānehi bahuṃ puññaṃ pasavanti.	the people there make much merit in three ways.
Katamehi tīhi?	What three?
Kāyena, vācāya, manasā.	By way of body, speech, and mind.
Yaṃ, bhikkhave, sīlavanto pabbajitā gāmaṃ vā nigamaṃ vā upanissāya viharanti.	When ethical renunciates are supported by a town or village,
Tattha manussā imehi tīhi ṭhānehi bahuṃ puññaṃ pasavantī”ti.	the people there make much merit in these three ways.”

AN 3.47 Saṅkhatalakkhaṇa: Characteristics of the Conditioned

47. Saṅkhatalakkhaṇasutta	47. Characteristics of the Conditioned
“Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni.	“monks, conditioned dharma have these three characteristics.
Katamāni tīṇi?	What three?
Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.	Arising is evident, vanishing is evident, and change while persisting is evident.
Imāni kho, bhikkhave, tīṇi saṅkhatassa saṅkhatalakkhaṇānī”ti.	These are the three characteristics of conditioned dharma.”
Asaṅkhatalakkhaṇasutta	Characteristics of the Unconditioned
“Tīṇimāni, bhikkhave, asaṅkhatassa asaṅkhatalakkhaṇāni.	“Unconditioned dharma have these three characteristics.
Katamāni tīṇi?	What three?
Na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati.	No arising is evident, no vanishing is evident, and no change while persisting is evident.
Imāni kho, bhikkhave, tīṇi asaṅkhatassa asaṅkhatalakkhaṇānī”ti.	These are the three characteristics of unconditioned dharma.”

AN 3.48 Pabbatarāja: The King of Mountains

48. Pabbatarājasutta	48. The King of Mountains
“Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā tīhi vaḍḍhīhi vaḍḍhanti.	“monks, great sal trees grow in three ways supported by the Himalayas, the king of mountains.
Katamāhi tīhi?	What three?
Sākhāpattapalāsena vaḍḍhanti, tacapapaṭikāya vaḍḍhanti, pheggusārena vaḍḍhanti.	The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood.
Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā imāhi tīhi vaḍḍhīhi vaḍḍhanti.	Great sal trees grow in these three ways supported by the Himalayas, the king of mountains.
Evamevaṃ kho, bhikkhave, saddhaṃ kulapatiṃ nissāya anto jano tīhi vaḍḍhīhi vaḍḍhati.	In the same way, a family grows in three ways supported by a family head with earned-trust.
Katamāhi tīhi?	What three?
Saddhāya vaḍḍhati, sīlena vaḍḍhati, paññāya vaḍḍhati.	earned-trust, ethics, and wisdom.
Saddhaṃ, bhikkhave, kulapatiṃ nissāya anto jano imāhi tīhi vaḍḍhīhi vaḍḍhatīti.	A family grows in these three ways supported by a family head with earned-trust.”
Yathāpi pabbato selo,	“Supported by the mountain crags
araññasmiṃ brahāvane;	in the wilds, the formidable forest,
Taṃ rukkhā upanissāya,	the tree grows
vaḍḍhante te vanappatī.	to become lord of the forest.
Tatheva sīlasampannaṃ,	So too, when the family head
saddhaṃ kulapatiṃ idha;	is ethical and earned-trustful,
Upanissāya vaḍḍhanti,	supported by them, they grow:
puttadārā ca bandhavā;	children, partners, and kin,
Amaccā ñātisaṅghā ca,	colleagues, relatives,
ye cassa anujīvino.	and those dependent for their livelihood.
Tyāssa sīlavato sīlaṃ,	Seeing the ethical conduct of the virtuous,
cāgaṃ sucaritāni ca;	the generosity and good deeds,
Passamānānukubbanti,	those who have discernment
attamatthaṃ vicakkhaṇā.	do likewise.
Idha dhammaṃ caritvāna,	Having practiced The Dharma here,
maggaṃ sugatigāminaṃ;	the path that goes to a good place,
Nandino devalokasmiṃ,	they delight in the heavenly realm,
modanti kāmakāmino”ti.	enjoying all the pleasures they desire.”

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AN 3.49 Ātappakaraṇīya: ardent

49. Ātappakaraṇīyasutta	49. ardent
“Tīhi, bhikkhave, ṭhānehi ātappaṃ karaṇīyaṃ.	“In three situations, monks, you should be ardent.
Katamehi tīhi?	What three?
Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karaṇīyaṃ, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karaṇīyaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ karaṇīyaṃ.	You should be ardent to prevent bad, unskillful Dharmas from arising. You should be ardent to give rise to skillful Dharmas. And you should be ardent to endure physical pain—intense, severe, acute, unpleasant, disagreeable, life-threatening.
Imehi tīhi, bhikkhave, ṭhānehi ātappaṃ karaṇīyaṃ.	In these three situations, you should be ardent.
Yato kho, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karoti, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ karoti.	It’s a monk who is ardent to prevent bad, unskillful Dharmas from arising. They’re ardent to give rise to skillful Dharmas. And they’re ardent to endure physical pain—intense, severe, acute, unpleasant, disagreeable, life-threatening.
Ayaṃ vuccati, bhikkhave, bhikkhu ātāpī nipako sato sammā dukkhassa antakiriyāyā”ti.	This is called a monk who is ardent, self-disciplined, and rememberful so as to rightly make an end of suffering.”

AN 3.50 Mahācora: A Master Thief

50. Mahācorasutta	50. A Master Thief
“Tīhi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.	“monks, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.
Katamehi tīhi?	What three?
Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca hoti, balavanissito ca hoti.	A master thief relies on uneven ground, on thick cover, and on powerful individuals.
Kathañca, bhikkhave, mahācoro visamanissito hoti?	And how does a master thief rely on uneven ground?
Idha, bhikkhave, mahācoro nadīviduggaṃ vā nissito hoti pabbatavisamaṃ vā.	It’s when a master thief relies on inaccessible riverlands or rugged mountains.
Evaṃ kho, bhikkhave, mahācoro visamanissito hoti.	That’s how a master thief relies on uneven ground.
Kathañca, bhikkhave, mahācoro gahananissito hoti?	And how does a master thief rely on thick cover?
Idha, bhikkhave, mahācoro tiṇagahanaṃ vā nissito hoti, rukkhagahanaṃ vā rodhaṃ vā mahāvanasaṇḍaṃ vā.	It’s when a master thief relies on thick grass, thick trees, a ridge, or a large dense wood.
Evaṃ kho, bhikkhave, mahācoro gahananissito hoti.	That’s how a master thief relies on thick cover.
Kathañca, bhikkhave, mahācoro balavanissito hoti?	And how does a master thief rely on powerful individuals?
Idha, bhikkhave, mahācoro rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.	It’s when a master thief relies on rulers or their ministers.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.	‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṃ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, mahācoro balavanissito hoti.	That’s how a master thief relies on powerful individuals.
Ime kho, bhikkhave, tīhi aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.	A master thief with these three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.
Evamevaṃ kho, bhikkhave, tīhi aṅgehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	In the same way, when a bad monk has three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi tīhi?	What three?
Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti gahananissito ca balavanissito ca.	A bad monk relies on uneven ground, on thick cover, and on powerful individuals.
Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti?	And how does a bad monk rely on uneven ground?
Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti.	It’s when a bad monk has unethical conduct by way of body, speech, and mind.
Evaṃ kho, bhikkhave, pāpabhikkhu visamanissito hoti.	That’s how a bad monk relies on uneven ground.
Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti?	And how does a bad monk rely on thick cover?
Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato hoti.	It’s when a bad monk has wrong view, he’s attached to an extremist view.
Evaṃ kho, bhikkhave, pāpabhikkhu gahananissito hoti.	That’s how a bad monk relies on thick cover.
Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti?	And how does a bad monk rely on powerful individuals?
Idha, bhikkhave, pāpabhikkhu rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.	It’s when a bad monk relies on rulers or their ministers.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.	‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṃ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, pāpabhikkhu balavanissito hoti.	That’s how a bad monk relies on powerful individuals.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatī”ti.	When a bad monk has these three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.”
	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 3	Numbered Discourses 3

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§ – AN 3 vagga 6 Brāhmaṇa: Brahmins

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6. Brāhmaṇavagga

6. Brahmins

AN 3.51 Paṭhamadvebrāhmaṇa: Two Brahmins (1st)

51. Paṭhamadvebrāhmaṇasutta	51. Two Brahmins (1st)
Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu.	Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side, and said to the Buddha:
“mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;	“We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old.
te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā.	And we haven’t done what is good and skillful, nor have we made a shelter from fear.
Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.	Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”
“Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;	“Indeed, brahmins, you’re old, elderly and senior.
te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā.	And you haven’t done what is good and skillful, nor have you made a shelter from fear.
Upanīyati kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena.	This world is led on by old age, sickness, and death.
Evaṃ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.	But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.”
Upanīyati jīvitamappamāyu,	“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;	There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,	Seeing this peril in death,
Puññāni kayirātha sukhāvahāni.	you should do good deeds that bring happiness.
Yodha kāyena saṃyamo,	The restraint practiced here—
Vācāya uda cetasā;	of body, speech, and mind—
Taṃ tassa petassa sukhāya hoti,	leads the departed to happiness,
Yaṃ jīvamāno pakaroti puññan”ti.	as the good deeds done while living.”

AN 3.52 Dutiyadvebrāhmaṇa: Two Brahmins (2nd)

52. Dutiyadvebrāhmaṇasutta	52. Two Brahmins (2nd)
Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ:	Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, being a hundred and twenty years old—went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;	“We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old.
te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā.	And we haven’t done what is good and skillful, nor have we made a shelter from fear.
Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.	Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”
“Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā;	“Indeed, brahmins, you’re old, elderly and senior.
te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā.	And you haven’t done what is good and skillful, nor have you made a shelter from fear.
Āditto kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena.	This world is burning with old age, sickness, and death.
Evaṃ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.	But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.”
Ādittasmiṃ agārasmiṃ,	“When your house is on fire,
yaṃ nīharati bhājanaṃ;	you rescue the pot
Taṃ tassa hoti atthāya,	that’s useful,
no ca yaṃ tattha ḍayhati.	not the one that’s burnt.
Evaṃ āditto kho loko,	And as the world is on fire
jarāya maraṇena ca;	with old age and death,
Nīharetheva dānena,	you should rescue by giving,
dinnaṃ hoti sunīhataṃ.	for what’s given is rescued.
Yodha kāyena saṃyamo,	The restraint practiced here—
Vācāya uda cetasā;	of body, speech, and mind—
Taṃ tassa petassa sukhāya hoti,	leads the departed to happiness,
Yaṃ jīvamāno pakaroti puññan”ti.	as the good deeds done while living.”

AN 3.53 Aññatarabrāhmaṇa: A Certain Brahmin

53. Aññatarabrāhmaṇasutta	53. A Certain Brahmin
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi … pe … ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	Then a brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati.	“Master Gotama, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?	In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	“A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Ratto kho … pe … kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Ratto kho … pe … attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.	When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….	This is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Dose pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	When hate has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….	This, too, is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.	This, too, is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 3.54 Paribbājaka: A Wanderer

54. Paribbājakasutta	54. A Wanderer
Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho so brāhmaṇaparibbājako bhagavantaṃ etadavoca:	Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha:
“‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati.	“Master Gotama, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?	In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	A greedy person does bad things by way of body, speech, and mind.
Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.	When greed has been given up, they don’t do bad things by way of body, speech, and mind.
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti.	A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.	When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….	This is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Duṭṭho kho, brāhmaṇa, dosena … pe …	A hateful person …
mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	A deluded person does bad things by way of body, speech, and mind.
Mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.	When delusion has been given up, they don’t do bad things by way of body, speech, and mind.
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti.	A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
Mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.	When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.	This, too, is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 3.55 Nibbuta: nirvana'd

55. Nibbutasutta	55. nirvana'd
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	Then the brahmin Jāṇussoṇi went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“‘sandiṭṭhikaṃ nibbānaṃ sandiṭṭhikaṃ nibbānan’ti, bho gotama, vuccati.	“Master Gotama, they say that ‘nirvana is realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī”ti?	In what way is nirvana realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.	This is how nirvana is realizable in this very life.
Duṭṭho kho, brāhmaṇa … pe …	A hateful person …
mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.	This, too, is how nirvana is realizable in this very life.
Yato kho ayaṃ, brāhmaṇa, anavasesaṃ rāgakkhayaṃ paṭisaṃvedeti, anavasesaṃ dosakkhayaṃ paṭisaṃvedeti, anavasesaṃ mohakkhayaṃ paṭisaṃvedeti;	When you experience the ending of greed, hate, and delusion without anything left over,
evaṃ kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī”ti.	that’s how nirvana is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 3.56 Paloka: Falling Apart

56. Palokasutta	56. Falling Apart
Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca:	Then a well-to-do Brahmin went up to the Buddha, and seated to one side he said to him:
“sutaṃ metaṃ, bho gotama, pubbakānaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“Master Gotama, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘pubbe sudaṃ ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo’ti.	‘In the old days this world was as crowded as hell, just full of people. The villages, towns and capital cities were no more than a chicken’s flight apart.’
Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti?	What is the cause, sir, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?”
“Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.	“These days, brahmin, humans just love illicit desire. They’re overcome by immoral greed, and mired in wrong thoughts.
Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṃ jīvitā voropenti, tena bahū manussā kālaṃ karonti.	Taking up sharp knives, they murder each other. And so many people perish.
Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.	This is the cause, this is the reason why these days human numbers have dwindled.
Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.	Furthermore, because these days humans just love illicit desire …
Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ devo na sammādhāraṃ anuppavecchati.	the heavens don’t provide enough rain,
Tena dubbhikkhaṃ hoti dussassaṃ setaṭṭhikaṃ salākāvuttaṃ.	so there’s famine, a bad harvest, with blighted crops that turn to straw.
Tena bahū manussā kālaṃ karonti.	And so many people perish.
Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.	This is the cause, this is the reason why these days human numbers have dwindled.
Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā.	Furthermore, because these days humans just love illicit desire …
Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ yakkhā vāḷe amanusse ossajjanti, tena bahū manussā kālaṃ karonti.	native spirits let vicious monsters loose. And so many people perish.
Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti.	This is the cause, this is the reason why these days human numbers have dwindled.”
“Abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 3.57 Vacchagotta: Vacchagotta

57. Vacchagottasutta	57. Vacchagotta
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Vacchagotta went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“sutaṃ metaṃ, bho gotama, samaṇo gotamo evamāha:	“I have heard, Master Gotama, that the ascetic Gotama says this:
‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ;	‘Gifts should only be given to me, not to others.
mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ;	Gifts should only be given to my disciples, not to the disciples of others.
mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ;	Only what is given to me is very fruitful, not what is given to others.
mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti. Ye te, bho gotama, evamāhaṃsu ‘samaṇo gotamo evamāha: “mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ. Mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ. Mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ. Mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan”’ti.	Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’
Kacci te bhoto gotamassa vuttavādino na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati?	I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with The Dharma? Are there any legitimate grounds for rebuke and criticism?
Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotaman”ti.	For we don’t want to misrepresent Master Gotama.”
“Ye te, vaccha, evamāhaṃsu: ‘samaṇo gotamo evamāha: “mayhameva dānaṃ dātabbaṃ … pe … nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan”’ti	“Vaccha, those who say this
na me te vuttavādino. Abbhācikkhanti ca pana maṃ asatā abhūtena.	do not repeat what I have said. They misrepresent me with what is false and untrue.
Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.	Anyone who prevents another from giving makes an obstacle and a barrier for three people.
Katamesaṃ tiṇṇaṃ?	What three?
Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca.	The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they’ve already broken and damaged themselves.
Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.	Anyone who prevents another from giving makes an obstacle and a barrier for these three people.
Ahaṃ kho pana, vaccha, evaṃ vadāmi:	Vaccha, this is what I say:
‘ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṃ vā sarāvadhovanaṃ vā chaḍḍeti:	‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking:
“ye tattha pāṇā te tena yāpentū”’ti, tato nidānampāhaṃ, vaccha, puññassa āgamaṃ vadāmi.	“May any creatures here be nourished!”’
Ko pana vādo manussabhūte.	How much more then for human beings!
Api cāhaṃ, vaccha, sīlavato dinnaṃ mahapphalaṃ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.	However, I say that a gift to an ethical person is more fruitful than one to an unethical person. They’ve given up five factors, and possess five factors.
Katamāni pañcaṅgāni pahīnāni honti?	What are the five factors they’ve given up?
Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.	Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Imāni pañcaṅgāni vippahīnāni honti.	These are the five factors they’ve given up.
Katamehi pañcahi aṅgehi samannāgato hoti?	What are the five factors they possess?
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti;	The entire spectrum of an adept’s ethics, undistractible-lucidity, wisdom, freedom, and knowledge and vision of freedom.
imehi pañcahi aṅgehi samannāgato hoti.	These are the five factors they possess.
Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalanti vadāmīti.	I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.”
Iti kaṇhāsu setāsu,	“Cows may be black or white,
rohiṇīsu harīsu vā;	red or tawny,
Kammāsāsu sarūpāsu,	mottled or uniform,
gosu pārevatāsu vā.	or pigeon-colored.
Yāsu kāsuci etāsu,	but when one is born among them,
danto jāyati puṅgavo;	the bull that’s tamed,
Dhorayho balasampanno,	—a behemoth, powerful,
kalyāṇajavanikkamo;	well-paced in pulling forward—
Tameva bhāre yuñjanti,	they yoke the load just to him,
nāssa vaṇṇaṃ parikkhare.	regardless of his color.
Evamevaṃ manussesu,	So it is for humans,
yasmiṃ kasmiñci jātiye;	wherever they may be born,
Khattiye brāhmaṇe vesse,	—among warrior-nobles, brahmins, merchants,
sudde caṇḍālapukkuse.	workers, or outcasts and scavengers—
Yāsu kāsuci etāsu,	one is born among them,
danto jāyati subbato;	tamed, true to their vows.
Dhammaṭṭho sīlasampanno,	Firm in dharma, accomplished in ethical conduct,
saccavādī hirīmano.	truthful, conscientious,
Pahīnajātimaraṇo,	they’ve given up birth and death.
brahmacariyassa kevalī;	Complete in the spiritual journey,
Pannabhāro visaṃyutto,	with burden put down, detached,
katakicco anāsavo.	they’ve completed the task and are free of asinine-inclinations.
Pāragū sabbadhammānaṃ,	Gone beyond all things,
anupādāya nibbuto;	they’re nirvana'd by not grasping.
Tasmiṃyeva viraje khette,	In that flawless field,
vipulā hoti dakkhiṇā.	a teacher’s offering is abundant.
Bālā ca avijānantā,	Fools who don’t understand,
dummedhā assutāvino;	—stupid, uneducated—
Bahiddhā denti dānāni,	give their gifts to those outside,
na hi sante upāsare.	and don’t attend the peaceful ones.
Ye ca sante upāsanti,	But those who do attend the peaceful ones,
sappaññe dhīrasammate;	—wise, esteemed as sages—
Saddhā ca nesaṃ sugate,	and whose earned-trust in the Holy One
mūlajātā patiṭṭhitā.	has roots planted deep,
Devalokañca te yanti,	they go to the realm of the gods,
kule vā idha jāyare;	or are born here in a good family.
Anupubbena nibbānaṃ,	Gradually those astute ones
adhigacchanti paṇḍitā”ti.	reach nirvana.”

❧

AN 3.58 Tikaṇṇa: Tikaṇṇa

58. Tikaṇṇasutta	58. Tikaṇṇa
Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ … pe …	Then Tikaṇṇa the brahmin went up to the Buddha, and exchanged greetings with him.
ekamantaṃ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṃ sudaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsati:	Seated to one side Tikaṇṇa, in front of the Buddha, praised the brahmins who were expert in the three Vedas.
“evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā”ti.	“Such are the brahmins, masters of the three Vedic knowledges! Thus are the brahmins, masters of the three Vedic knowledges!”
“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī”ti?	“But brahmin, how do the brahmins describe a brahmin who is master of the three Vedic knowledges?”
“Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti.	“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Evaṃ kho, bho gotama, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī”ti.	That’s how the brahmins describe a brahmin who is master of the three Vedic knowledges.”
“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.	“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.”
“Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti?	“But Master Gotama, how is one a master of the three knowledges in the training of the noble one?
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti.	Master Gotama, please teach me this.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi.	“Yes sir,” Tikaṇṇa replied.
Bhagavā etadavoca:	The Buddha said this:
“Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	“Brahmin, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Ayamassa paṭhamā vijjā adhigatā hoti;	This is the first knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā … pe … manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings, alas, did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Ayamassa dutiyā vijjā adhigatā hoti;	This is the second knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of asinine-inclinations.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are asinine-inclinations’ … ‘This is the origin of asinine-inclinations’ … ‘This is the cessation of asinine-inclinations’ … ‘This is the practice that leads to the cessation of asinine-inclinations’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;	Knowing and seeing like this, their mind is freed from the asinine-inclinations of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayamassa tatiyā vijjā adhigatā hoti;	This is the third knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharatoti.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.”
Anuccāvacasīlassa,	“For someone whose ethical conduct doesn’t waver,
nipakassa ca jhāyino;	who is self-disciplined, practicing jhāna;
Cittaṃ yassa vasībhūtaṃ,	whose mind is mastered,
ekaggaṃ susamāhitaṃ.	unified, serene.
Taṃ ve tamonudaṃ dhīraṃ,	That wise one dispels the darkness,
tevijjaṃ maccuhāyinaṃ;	master of the three knowledges, destroyer of death.
Hitaṃ devamanussānaṃ,	For the welfare of gods and humans,
āhu sabbappahāyinaṃ.	he’s given up everything, they say.
Tīhi vijjāhi sampannaṃ,	Accomplished in the three knowledges,
asammūḷhavihārinaṃ;	living without confusion,
Buddhaṃ antimadehinaṃ,	bearing the final body,
taṃ namassanti gotamaṃ.	they revere the awakened Gotama.
Pubbenivāsaṃ yo vedī,	Who knows their past lives,
saggāpāyañca passati;	and sees heaven and places of loss,
Atho jātikkhayaṃ patto,	and has attained the end of rebirth,
abhiññāvosito muni.	that sage has perfect insight.
Etāhi tīhi vijjāhi,	It’s because of these three knowledges
tevijjo hoti brāhmaṇo;	that a brahmin is a master of the three knowledges.
Tamahaṃ vadāmi tevijjaṃ,	That’s who I call a three-knowledge master,
nāññaṃ lapitalāpananti.	and not the other one, the lip-reciter.”
Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti.	“This, brahmin, is a master of the three knowledges in the training of the noble one.”
“Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti.	“Master Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.
Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ.	And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one.
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

❧

AN 3.59 Jāṇussoṇi: Jāṇussoṇi

59. Jāṇussoṇisutta	59. Jāṇussoṇi
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ … pe … ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
“yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā”ti.	“Master Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.”
“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī”ti?	“But brahmin, how do the brahmins describe a brahmin who is an expert in the three Vedas?”
“Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti.	“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī”ti.	That’s how the brahmins describe a brahmin who is an expert of the three Vedas.”
“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.	“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.”
“Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti?	“But Master Gotama, how is one a master of the three knowledges in the training of the noble one?
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti.	Master Gotama, please teach me this.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.	“Yes sir,” Jāṇussoṇi replied.
Bhagavā etadavoca:	The Buddha said this:
“Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi … pe …	“Brahmin, it’s when a monk, quite secluded from sensual pleasures …
catutthaṃ jhānaṃ upasampajja viharati.	… enters and remains in the fourth jhāna.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, with features and details.
Ayamassa paṭhamā vijjā adhigatā hoti;	This is the first knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.
Ayamassa dutiyā vijjā adhigatā hoti;	This is the second knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of asinine-inclinations.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are asinine-inclinations’ … ‘This is the origin of asinine-inclinations’ … ‘This is the cessation of asinine-inclinations’ … ‘This is the practice that leads to the cessation of asinine-inclinations’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;	Knowing and seeing like this, their mind is freed from the asinine-inclinations of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayamassa tatiyā vijjā adhigatā hoti;	This is the third knowledge that they attain.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharatoti.	Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.”
Yo sīlabbatasampanno,	“One who is perfect in precepts and observances,
pahitatto samāhito;	resolute and composed,
Cittaṃ yassa vasībhūtaṃ,	whose mind is mastered,
ekaggaṃ susamāhitaṃ.	unified, serene;
Pubbenivāsaṃ yo vedī,	who knows their past lives,
saggāpāyañca passati;	and sees heaven and places of loss,
Atho jātikkhayaṃ patto,	and has attained the end of rebirth,
abhiññāvosito muni.	that sage has perfect insight.
Etāhi tīhi vijjāhi,	Because of these three knowledges
tevijjo hoti brāhmaṇo;	a brahmin is a master of the three knowledges.
Tamahaṃ vadāmi tevijjaṃ,	That’s who I call a three-knowledge master,
nāññaṃ lapitalāpananti.	and not the other one, the lip-reciter.”
Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti.	“This, brahmin, is a master of the three knowledges in the training of the noble one.”
“Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti.	“Master Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.
Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ.	And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one.
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! Excellent!
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

❧

AN 3.60 Saṅgārava: (with brahmin named) Saṅgārava

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(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
(also see || MA ¹⁴³ and FLP )
AN ^3.0 (intro)
AN ^3.0 (miracle #1: supernormal power, 6ab #1)
AN ^3.0 (miracle #2: mind reading)
AN ^3.0 (Miracle of telepathy, by sign or vision)
AN ^3.0 (Telepathy by talking to external beings)
AN ^3.0 (telepathy by directly “hearing” vitakka and vicara)
AN ^3.0 (Telepathy by 3⚡💭 abhiñña #3, mind encompass mind of someone who is in second jhāna or higher)
AN ^3.0 (miracle #3: instructing disciples to nirvāna by means of vitakka and vicāra)
AN ^3.0 (Buddha asks him, which of the 3 miracles is best?)
AN ^3.0 (brahmin says instructing disciples to nirvana is the best miracle)
AN ^3.0 (buddha tells brahmin he is rude for presuming Buddha possesses all of those powers)
AN ^3.0 (conclusion: Buddha says far more than 500 monks also possess these 3 miracles)

§60.0 – (intro)

Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“mayamassu, bho gotama, brāhmaṇā nāma.	“Master Gotama, we who are called brahmins
Yaññaṃ yajāmapi yajāpemapi.	make sacrifices and encourage others to make sacrifices.
Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ.	Now, Master Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice.
Yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇan”ti.	But, Master Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”
“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	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 who wish to train, teacher of gods and humans, awakened, blessed.
So evamāha:	He says,
‘ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi;	‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known.
etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	Please, all of you, practice like this, and you too will realize the supreme culmination of the spiritual life, and will live having realized it with your own insight.’
Iti ayañceva satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.	So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇan”ti?	This being so, are they doing good for just one person or for many people on account of going forth?”
“Iccāyampi, bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇan”ti.	“This being so, Master Gotama, they are doing good for many people on account of going forth.”
Evaṃ vutte, āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca:	When he said this, Venerable Ānanda said to Saṅgārava:
“imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā”ti?	“Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
Evaṃ vutte, saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:	Saṅgārava said to Ānanda:
“seyyathāpi bhavaṃ gotamo bhavaṃ cānando.	“Those such as Masters Gotama and Ānanda
Ete me pujjā, ete me pāsaṃsā”ti.	are honored and praised by me!”
Dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca:	For a second time, Ānanda said to Saṅgārava:
“na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi:	“Brahmin, I didn’t ask you
‘ke vā te pujjā ke vā te pāsaṃsā’ti?	who you honor and praise.
Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi:	I asked you,
‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti?	which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:	For a second time Saṅgārava said to Ānanda:
“seyyathāpi bhavaṃ gotamo bhavaṃ cānando.	“Those such as Masters Gotama and Ānanda
Ete me pujjā, ete me pāsaṃsā”ti.	are honored and praised by me!”
Tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca:	For a third time, Ānanda said to Saṅgārava:
“na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi:	“Brahmin, I didn’t ask you
‘ke vā te pujjā ke vā te pāsaṃsā’ti?	who you honor and praise.
Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi:	I asked you,
‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti?	which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:	For a third time Saṅgārava said to Ānanda:
“seyyathāpi bhavaṃ gotamo bhavaṃ cānando.	“Those such as Masters Gotama and Ānanda
Ete me pujjā, ete me pāsaṃsā”ti.	are honored and praised by me!”
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti no vissajjeti.	“Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering.
Yannūnāhaṃ parimoceyyan”ti.	Why don’t I give him a way out?”
Atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca:	Then the Buddha said to Saṅgārava:
“kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti?	“Brahmin, what came up in the conversation among the king’s retinue today, sitting together in the royal compound?”
“Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi:	“Master Gotama, this came up:
‘pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ;	‘Formerly, it seems, there were fewer monks, but more of them displayed superhuman demonstrations of psychic power;
etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī’ti.	while these days, there are more monks, but fewer display superhuman demonstrations of psychic power.’
Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti.	This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.”

❧

(Buddha describes 3 types of miracles)

“Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni.	“Brahmin, there are three kinds of demonstration.
Katamāni tīṇi?	What three?
Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.	A demonstration of psychic power, a demonstration of revealing, and an instructional demonstration.

§60.1 – (miracle #1: supernormal power, 6ab #1)

(see 1⚡🕴️)

Katamañca, brāhmaṇa, iddhipāṭihāriyaṃ?	And what is the demonstration of psychic power?
Idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti’.	It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ.	This is called the demonstration of psychic power.

§60.2 – (miracle #2: mind reading)

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Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ?

And what is the demonstration of revealing?

§2.1 – (Miracle of telepathy, by sign or vision)

Idha, brāhmaṇa, ekacco nimittena ādisati:	In one case, someone reveals by means of a sign:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.	‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.

§2.2 – (Telepathy by talking to external beings)

Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati:	In another case, someone reveals after hearing it from humans or non-humans or deities:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.	‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.

§2.3 – (telepathy by directly “hearing” vitakka and vicara)

Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati:	In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.	‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.

§2.4 – (Telepathy by 3⚡💭 abhiñña #3, mind encompass mind of someone who is in second jhāna or higher)

Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti:	In another case, someone comprehends the mind of a person who has attained the undistractible-lucidity that’s free of directing-thought and evaluation. They understand:
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.	‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.
Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.	This is called the demonstration of revealing.

§60.3 – (miracle #3: instructing disciples to nirvāna by means of vitakka and vicāra)

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Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ?	And what is an instructional demonstration?
Idha, brāhmaṇa, ekacco evamanusāsati:	It’s when someone instructs others like this:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti.	‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ.	This is called an instructional demonstration.

(conclusion of the 3 types of miracles)

Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni.	These are the three kinds of demonstration.
Imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā”ti?	Of these three kinds of demonstration, which do you consider to be the finest?”

§60.4 – (Buddha asks him, which of the 3 miracles is best?)

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“Tatra, bho gotama, yadidaṃ pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti … pe … yāva brāhmalokāpi kāyena vasaṃ vatteti,	“Regarding this, Master Gotama, a demonstration of psychic power
idaṃ, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti.	is experienced only by the one who performs it, occurring only to them.
Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.	This seems to me like a magic trick.
Yampidaṃ, bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṃ hoti, no aññathā.	And the demonstration where someone reveals something by means of a sign,
Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati … pe …	or after hearing it from human, non-humans, or deities,
napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati … pe …	or by hearing the sound of thought spreading as someone thinks and considers,
napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṃ hoti, no aññathā.	or by comprehending the mind of another person,
Idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti.	is also experienced only by the one who performs it, occurring only to them.
Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.	This also seems to me like a magic trick.

§4.1 – (brahmin says instructing disciples to nirvana is the best miracle)

Yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati:	But as to the demonstration where someone instructs others:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti.	‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
Idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca.	I prefer this demonstration, Master Gotama. It’s the finest of the three kinds of demonstration.
Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	It’s incredible, Master Gotama, it’s amazing,
Yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema.	how well said this was said by Master Gotama. We regard Master Gotama as someone who possesses these three kinds of demonstration.
Bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti,	For Master Gotama wields the many kinds of psychic power … controlling the body as far as the Brahmā realm.
bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti:	And Master Gotama comprehends the mind of another person who has attained the undistractible-lucidity that is free of directing-thought and evaluation. He understands:
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.	‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’
Bhavañhi gotamo evamanusāsati:	And Master Gotama instructs others like this:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.	‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

§4.5 – (buddha tells brahmin he is rude for presuming Buddha possesses all of those powers)

“Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā;	“Your words are clearly invasive and intrusive, brahmin.
api ca tyāhaṃ byākarissāmi.	Nevertheless, I will answer you.
Ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi … pe … yāva brahmalokāpi kāyena vasaṃ vattemi.	For I do wield the many kinds of psychic power … controlling the body as far as the Brahmā realm.
Ahañhi, brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi:	And I do comprehend the mind of another person who has attained the undistractible-lucidity that is free of directing-thought and evaluation. I understand:
‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.	‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’
Ahañhi, brāhmaṇa, evamanusāsāmi:	And I do instruct others like this:
‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.	‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

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§60.5 – (conclusion: Buddha says far more than 500 monks also possess these 3 miracles)

“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti?	“But Master Gotama, is there even one other monk who possesses these three kinds of demonstration, apart from Master Gotama?”
“Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti.	“There’s not just one hundred monks, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.”
“Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī”ti?	“But where are these monks now staying?”
“Imasmiṃyeva kho, brāhmaṇa, bhikkhusaṃghe”ti.	“Right here, brahmin, in this Saṅgha of monks.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
Aṅguttara Nikāya 3	Numbered Discourses 3

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§ – AN 3 vagga 7 Mahā: The Great Chapter

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7. Mahāvagga

7. The Great Chapter

AN 3.61 Titthāyatana: Sectarian Tenets

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61. Titthāyatanasutta	61. Sectarian Tenets
“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.	“monks, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction.
Katamāni tīṇi?	What three?
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti.	‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti.	‘Everything this individual experiences—pleasurable, painful, or neutral—is because of the Lord God’s creation.’
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti.	‘Everything this individual experiences—pleasurable, painful, or neutral—has no cause or reason.’

§61.1 – extreme (wrong) view on karma causing everything

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Regarding this, I went up to the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	everything that is experienced is because of past deeds, and I said to them:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino: “yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū”’ti?	‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.	And they answered, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I said to them:
‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’.	‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’
Pubbekataṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti.	Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo.	Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti. (1)	This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.

§61.2 – view that God is responsible for everything

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Regarding this, I went up to the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	everything that is experienced is because of the Lord God’s creation, and I said to them:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino— yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti?	‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.	And they answered, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I said to them:
‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’.	‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of the Lord God’s creation.’
Issaranimmānaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti.	Those who believe that the Lord God’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo.	Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu dutiyo sahadhammiko niggaho hoti. (2)	This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.

§61.3 – view that nothing has cause or reason

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Regarding this, I went up to the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	everything that is experienced has no cause or reason, and I said to them:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino— yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti?	‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.	And they answered, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I said to them:
‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā … pe … micchādiṭṭhikā bhavissanti ahetuappaccayā’”.	‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’
Ahetuappaccayaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti.	Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo.	Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu tatiyo sahadhammiko niggaho hoti. (3)	This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.
Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.	These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.

§61.4 – Buddha’s Dhamma:

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Ayaṃ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.	But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins.
Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?	What is the Dhamma that I’ve taught?
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.	‘These are the six elements’: this is the Dhamma I’ve taught …
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.	‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.	‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.	‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.

§4.1 – 6 elements

Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘“These are the six elements”: this is the Dhamma I’ve taught …’
Iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	and why did I say it?
Chayimā, bhikkhave, dhātuyo—	There are these six elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.	the elements of earth, water, fire, air, space, and consciousness.
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the six elements’: this is the Dhamma I’ve taught …
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

§4.2 – 6 fields

Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	and why did I say it?
Chayimāni, bhikkhave, phassāyatanāni—	There are these six fields of contact:
cakkhu phassāyatanaṃ, sotaṃ phassāyatanaṃ, ghānaṃ phassāyatanaṃ, jivhā phassāyatanaṃ, kāyo phassāyatanaṃ, mano phassāyatanaṃ.	eye, ear, nose, tongue, body, and mind.
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the six fields of contact’: this is the Dhamma I’ve taught …
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

§4.3 – 18 mental explorations

Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Iti kho panetaṃ vuttaṃ.	This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?	and why did I say it?
Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati domanassaṭṭhāniyaṃ rūpaṃ upavicarati upekkhāṭṭhāniyaṃ rūpaṃ upavicarati,	Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimous-observation.
sotena saddaṃ sutvā …	Hearing a sound with the ear …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with the body …
manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati domanassaṭṭhāniyaṃ dhammaṃ upavicarati upekkhāṭṭhāniyaṃ dhammaṃ upavicarati.	Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimous-observation.
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

§4.4 – 4 noble truths

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Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘“These are the four noble truths”: this is the Dhamma I’ve taught …’
Iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	and why did I say it?
Channaṃ, bhikkhave, dhātūnaṃ upādāya gabbhassāvakkanti hoti;	Supported by the six elements, an embryo is conceived.
okkantiyā sati nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā.	When it is conceived, there are name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling.

§4.1 – it’s for one who senses that Buddha declares Dhamma of 4nt

Vediyamānassa kho panāhaṃ, bhikkhave, idaṃ dukkhanti paññapemi, ayaṃ dukkhasamudayoti paññapemi, ayaṃ dukkhanirodhoti paññapemi, ayaṃ dukkhanirodhagāminī paṭipadāti paññapemi.

It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

§4.2 – standard 1st noble truth

Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ?	And what is the noble truth of suffering?
Jātipi dukkhā, jarāpi dukkhā, () maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ. Saṃkhittena pañcupādānakkhandhā dukkhā.	Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.	This is called the noble truth of suffering.

§4.3 – unusual 2nd noble truth as 12ps

Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ?	And what is the noble truth of the origin of suffering?
Avijjāpaccayā saṅkhārā,	Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ,	co-doings are a condition for consciousness.
viññāṇapaccayā nāmarūpaṃ,	Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ,	Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,	The six sense fields are conditions for contact.
phassapaccayā vedanā,	Contact is a condition for feeling.
vedanāpaccayā taṇhā,	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ,	Craving is a condition for grasping.
upādānapaccayā bhavo,	Grasping is a condition for continued existence.
bhavapaccayā jāti,	Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.	This is called the noble truth of the origin of suffering.

§4.4 – unusual 3rd noble truth as cessation of 12ps

Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ?	And what is the noble truth of the cessation of suffering?
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,	When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho,	When co-doings cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho,	When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho,	When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho,	When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho,	When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho,	When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,	When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho,	When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho,	When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.	This is called the noble truth of the cessation of suffering.

§4.5 – standard 4th noble truth

Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ?	And what is the noble truth of the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.	This is called the noble truth of the practice that leads to the cessation of suffering.
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.	‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

❧

AN 3.62 Bhaya: Perils

62. Bhayasutta	62. Perils
“Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati.	“monks, an uneducated ordinary person speaks of three perils that tear mothers and children apart.
Katamāni tīṇi?	What three?
Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti.	There comes a time when a great fire flares up,
Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti.	and it burns villages, towns, and cities.
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati.	When this happens, a mother can’t find her child, and a child can’t find their mother.
Idaṃ, bhikkhave, paṭhamaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the first peril that tears mothers and children apart.
Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti.	Furthermore, there comes a time when a great storm gathers,
Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati.	and it unleashes a mighty flood
Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti.	that sweeps away villages, towns, and cities.
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati.	When this happens, a mother can’t find her child, and a child can’t find their mother.
Idaṃ, bhikkhave, dutiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the second peril that tears mothers and children apart.
Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.	Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati.	When this happens, a mother can’t find her child, and a child can’t find their mother.
Idaṃ, bhikkhave, tatiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the third peril that tears mothers and children apart.
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.	These are the three perils an uneducated ordinary person speaks of that tear mothers and children apart.
Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati.	monks, an uneducated ordinary person speaks of three perils that don’t tear mothers and children apart.
Katamāni tīṇi?	What three?
Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti.	There comes a time when a great fire flares up,
Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti.	and it burns villages, towns, and cities.
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati.	When this happens, sometimes a mother can find her child, and a child can find their mother.
Idaṃ, bhikkhave, paṭhamaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the first peril that doesn’t tear mothers and children apart.
Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti.	Furthermore, there comes a time when a great storm gathers,
Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati.	and it unleashes a mighty flood
Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti.	that sweeps away villages, towns, and cities.
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati.	When this happens, sometimes a mother can find her child, and a child can find their mother.
Idaṃ, bhikkhave, dutiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the second peril that doesn’t tear mothers and children apart.
Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti.	Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati.	When this happens, sometimes a mother can find her child, and a child can find their mother.
Idaṃ, bhikkhave, tatiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.	This is the third peril that doesn’t tear mothers and children apart.
Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati.	These are the three perils an uneducated ordinary person speaks of that don’t tear mothers and children apart.
Tīṇimāni, bhikkhave, amātāputtikāni bhayāni.	There are three perils that tear mothers and children apart.
Katamāni tīṇi?	What three?
Jarābhayaṃ, byādhibhayaṃ, maraṇabhayanti.	The perils of old age, sickness, and death.
Na, bhikkhave, mātā puttaṃ jīramānaṃ evaṃ labhati:	When a child is growing old, a mother doesn’t get her wish:
‘ahaṃ jīrāmi, mā me putto jīrī’ti;	‘Let me grow old, may my child not grow old!’
putto vā pana mātaraṃ jīramānaṃ na evaṃ labhati:	When a mother is growing old, a child doesn’t get their wish:
‘ahaṃ jīrāmi, mā me mātā jīrī’ti.	‘Let me grow old, may my mother not grow old!’
Na, bhikkhave, mātā puttaṃ byādhiyamānaṃ evaṃ labhati:	When a child is sick, a mother doesn’t get her wish:
‘ahaṃ byādhiyāmi, mā me putto byādhiyī’ti;	‘Let me be sick, may my child not be sick!’
putto vā pana mātaraṃ byādhiyamānaṃ na evaṃ labhati:	When a mother is sick, a child doesn’t get their wish:
‘ahaṃ byādhiyāmi, mā me mātā byādhiyī’ti.	‘Let me be sick, may my mother not be sick!’
Na, bhikkhave, mātā puttaṃ mīyamānaṃ evaṃ labhati:	When a child is dying, a mother doesn’t get her wish:
‘ahaṃ mīyāmi, mā me putto mīyī’ti;	‘Let me die, may my child not die!’
putto vā pana mātaraṃ mīyamānaṃ na evaṃ labhati:	When a mother is dying, a child doesn’t get their wish:
‘ahaṃ mīyāmi, mā me mātā mīyī’ti.	‘Let me die, may my mother not die!’
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti.	These are the three perils that tear mothers from their children.
Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati.	There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.
Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati?	What is that path and practice?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Ayaṃ kho, bhikkhave, maggo ayaṃ paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattatī”ti.	This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”

❧

AN 3.63 Venāgapura: (name of village)

all

(2024 SP-FLUENT translation by frankk‍ derived from B. Sujato‍) fnod ^1..3.63
AN ^3.63.1 - (high bed – divine – four jhānas in all 4 postures)
AN ^3.63.2 - (high bed – brahma – 4bv☮️ brahma vihāras in all 4 postures)
AN ^3.63.3 - (high bed – noble – reflecting on arahantship)

Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena venāgapuraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Venāgapura.
Assosuṃ kho venāgapurikā brāhmaṇagahapatikā:	The brahmins and householders of Venāgapura heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṃ etadavoca:	Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing,
Yāvañcidaṃ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto.	how your faculties are so very clear, and the complexion of your skin is pure and bright.
Seyyathāpi, bho gotama, sāradaṃ badarapaṇḍuṃ parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.	It’s like a golden brown jujube in the autumn,
Seyyathāpi, bho gotama, tālapakkaṃ sampati bandhanā pamuttaṃ parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.	or a palm fruit freshly plucked from the stalk,
Seyyathāpi, bho gotama, nekkhaṃ jambonadaṃ dakkhakammāraputtasuparikammakataṃ ukkāmukhe sukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca;	or an ornament of rare gold, fashioned by an expert smith, expertly wrought in the forge, and placed on a cream rug where it shines and glows and radiates.
evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.	In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.
Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṃ—	Surely Master Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as:
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ, evarūpānaṃ nūna bhavaṃ gotamo uccāsayanamahāsayanānaṃ nikāmalābhī akicchalābhī akasiralābhī”ti.	sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”
“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṃ— āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ.	“Brahmin, these various kinds of high and luxurious bedding
Dullabhāni tāni pabbajitānaṃ laddhā ca pana na kappanti.	are hard for renunciates to get hold of. And even if they do get them, they’re not allowed.
Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī.	There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty.
Katamāni tīṇi?	What three?
Dibbaṃ uccāsayanamahāsayanaṃ, brahmaṃ uccāsayanamahāsayanaṃ, ariyaṃ uccāsayanamahāsayanaṃ.	The high and luxurious beds of the gods, of Brahmā, and of the noble ones.
Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.	These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”

§63.1 – (high bed – divine – four jhānas in all 4 postures)

“Katamaṃ pana taṃ, bho gotama, dibbaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?	“But what, Master Gotama, is the high and luxurious bed of the gods?”
“Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi.	“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.
So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.	After the meal, on my return from alms-round, I enter a wood.
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish remembering right there.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi;	Quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi;	As the directed-thought and evaluation are stilled, I enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi;	And with the fading away of rapture, I enter and remain in the third jhāna, where I meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti.	When I’m in such a state [of the four jhānas], if I walk back and forth, at that time I walk like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti.	When I’m in such a state [of the four jhānas], if I stand, at that time I stand like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti.	When I’m in such a state [of the four jhānas], if I sit, at that time I sit like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.	When I’m in such a state [of the four jhānas], if I lie down, at that time I lie down like the gods.
Idaṃ kho, brāhmaṇa, dibbaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.	This is the high and luxurious bed of the gods that I get these days when I want, without trouble or difficulty.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.	Who but Master Gotama could get such a high and luxurious bed of the gods when he wants, without trouble or difficulty?

§63.2 – (high bed – brahma – 4bv☮️ brahma vihāras in all 4 postures)

Katamaṃ pana taṃ, bho gotama, brahmaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?	But what, Master Gotama, is the high and luxurious bed of Brahmā?”
“Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi.	“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.
So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.	After the meal, on my return from alms-round, I enter a wood.
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish remembering right there.
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharāmi.	I meditate spreading a heart full of friendliness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
muditāsahagatena cetasā …	I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi.	I meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, brahmā me eso tasmiṃ samaye caṅkamo hoti.	When I’m in such a state, if I walk, at that time I walk like Brahmā.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi … pe …	… I stand like Brahmā. …
nisīdāmi … pe …	… I sit like Brahmā …
seyyaṃ kappemi, brahmaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.	When I’m in such a state, if I lie down, at that time I lie down like Brahmā.
Idaṃ kho, brāhmaṇa, brahmaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.	This is the high and luxurious bed of Brahmā that I get these days when I want, without trouble or difficulty.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.	Who but Master Gotama could get such a high and luxurious bed of Brahmā when he wants, without trouble or difficulty?

§63.3 – (high bed – noble – reflecting on arahantship)

Katamaṃ pana taṃ, bho gotama, ariyaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?	But what, Master Gotama, is the high and luxurious bed of the noble ones?”
“Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi.	“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.
So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.	After the meal, on my return from alms-round, I enter a wood.
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish remembering right there.
So evaṃ jānāmi:	I know this:
‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo; doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo; moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’.	‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, ariyo me eso tasmiṃ samaye caṅkamo hoti.	When I’m in such a state, if I walk, at that time I walk like the noble ones.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi … pe …	… I stand like the noble ones …
nisīdāmi … pe …	… I sit like the noble ones …
seyyaṃ kappemi, ariyaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.	When I’m in such a state, if I lie down, at that time I lie down like the noble ones.
Idaṃ kho, brāhmaṇa, ariyaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.	This is the high and luxurious bed of the noble ones that I get these days when I want, without trouble or difficulty.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.	Who but Master Gotama could get such a high and luxurious bed of the noble ones when he wants, without trouble or difficulty?
Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ kho bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

❧

AN 3.64 Sarabha: With Sarabha

64. Sarabhasutta	64. With Sarabha
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā.	Now at that time a wanderer called Sarabha had recently left this Dharma and training.
So rājagahe parisati evaṃ vācaṃ bhāsati:	He was telling a crowd in Rājagaha:
“aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.	“I learned The Dharma of the ascetics who follow the Sakyan,
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto”ti.	then I left their Dharma and Training.”
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pavisiṃsu.	Then several monks robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms.
Assosuṃ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṃ vācaṃ bhāsamānassa: “aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto”ti.	They heard what Sarabha was saying.
Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and said to him:
“sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā.	“The wanderer called Sarabha has recently left this Dharma and training.
So rājagahe parisati evaṃ vācaṃ bhāsati:	He was telling a crowd in Rājagaha:
‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.	‘I learned The Dharma of the ascetics who follow the Sakyan,
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’ti.	then I left their Dharma and Training.’
Sādhu, bhante, bhagavā yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṃ upādāyā”ti.	Sir, please go to the wanderer’s monastery on the banks of the Sappinī river to see Sarabha the wanderer out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā sarabhaṃ paribbājakaṃ etadavoca:	Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the banks of the Sappinī river to visit Sarabha the wanderer. He sat on the seat spread out, and said to the wanderer Sarabha:
“saccaṃ kira tvaṃ, sarabha, evaṃ vadesi:	“Is it really true, Sarabha, that you’ve been saying:
‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.	‘I learned The Dharma of the ascetics who follow the Sakyan,
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’”ti?	then I left their Dharma and Training.’”
Evaṃ vutte, sarabho paribbājako tuṇhī ahosi.	When he said this, Sarabha kept silent.
Dutiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca:	For a second time, the Buddha said to Sarabha:
“vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo?	“Tell me, Sarabha, what exactly have you learned of the Dharmas of the ascetics who follow the Sakyan?
Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi.	If you’ve not learned it fully, I’ll fill you in.
Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti.	But if you have learned it fully, I’ll agree.”
Dutiyampi kho sarabho paribbājako tuṇhī ahosi.	For a second time, Sarabha kept silent.
Tatiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca:	For a third time, the Buddha said to Sarabha:
“yo kho, sarabha, paññāyati samaṇānaṃ sakyaputtikānaṃ dhammo vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo?	“Sarabha, the Dharmas of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the Dharmas of the ascetics who follow the Sakyan?
Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi.	If you’ve not learned it fully, I’ll fill you in.
Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti.	But if you have learned it fully, I’ll agree.”
Tatiyampi kho sarabho paribbājako tuṇhī ahosi.	For a third time, Sarabha kept silent.
Atha kho te paribbājakā sarabhaṃ paribbājakaṃ etadavocuṃ:	Then those wanderers said to Sarabha:
“yadeva kho tvaṃ, āvuso sarabha, samaṇaṃ gotamaṃ yāceyyāsi tadeva te samaṇo gotamo pavāreti.	“The ascetic Gotama has offered to tell you anything you ask for.
Vadehāvuso sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo?	Speak, reverend Sarabha, what exactly have you learned of the Dharmas of the ascetics who follow the Sakyan?
Sace te aparipūraṃ bhavissati, samaṇo gotamo paripūressati.	If you’ve not learned it fully, he’ll fill you in.
Sace pana te paripūraṃ bhavissati, samaṇo gotamo anumodissatī”ti.	But if you have learned it fully, he’ll agree.”
Evaṃ vutte, sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When this was said, Sarabha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho bhagavā sarabhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā te paribbājake etadavoca:	Knowing this, the Buddha said to the wanderers:
“Yo kho maṃ, paribbājakā, evaṃ vadeyya:	“Wanderers, someone might say to me:
‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.	‘You claim to be a fully awakened Buddha, but regarding these things you’re not fully awakened.’ Then I’d carefully pursue, press, and grill them on that point.
So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.	When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.
Yo kho maṃ, paribbājakā, evaṃ vadeyya:	Wanderers, someone might say to me:
‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.	‘You claim to have ended all asinine-inclinations, but you still have these asinine-inclinations.’ Then I’d carefully pursue, press, and grill them on that point.
So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.	When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.
Yo kho maṃ, paribbājakā, evaṃ vadeyya:	Wanderers, someone might say to me:
‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.	‘Your teaching does not lead someone who practices it to the goal of the complete ending of suffering.’ Then I’d carefully pursue, press, and grill them on that point.
So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti.	When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.”
Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṃ sīhanādaṃ naditvā vehāsaṃ pakkāmi.	Then the Buddha, having roared his lion’s roar three times in the wanderer’s monastery on the bank of the Sappinī river, rose into the sky and flew away.
Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsu:	Soon after the Buddha left, those wanderers gave Sarabha a comprehensive tongue-lashing:
“seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadati, bheraṇḍakaṃyeva nadati;	“Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal.
evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadasi bheraṇḍakaṃyeva nadasi.	In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal.
Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṃ ravissāmī’ti ambukasañcariravitaṃyeva ravati;	You’re just like a golden oriole who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a golden oriole.
evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṃ ravissāmī’ti, ambukasañcariravitaṃyeva ravasi.	In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a golden oriole.
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṃ naditabbaṃ maññati;	You’re just like a bull that thinks to bellow only when the cowstall is empty.
evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṃ naditabbaṃ maññasī”ti.	In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.”
Atha kho te paribbājakā sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsūti.	That’s how those wanderers gave Sarabha a comprehensive tongue-lashing.

❧

AN 3.65 Kesamutti: Kālāma

65. Kesamuttisutta	65. Kālāma
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a town of the Kālāmas named Kesamutta.
Assosuṃ kho kesamuttiyā kālāmā:	The Kālāmas of Kesamutta heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā … pe …	‘That Blessed One is perfected, a fully awakened Buddha …’
sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.	It’s good to see such perfected ones.”
Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etadavocuṃ:	Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha:
“Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti.	“There are, sir, some ascetics and brahmins who come to Kesamutta.
Te sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti.	They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others.
Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti.	Then some other ascetics and brahmins come to Kesamutta.
Tepi sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti.	They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others.
Tesaṃ no, bhante, amhākaṃ hoteva kaṅkhā hoti vicikicchā:	So, sir, we’re doubting and uncertain:
‘ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’”ti?	‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”
“Alañhi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ.	“It is enough, Kālāmas, for you to be doubting and uncertain.
Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā.	Doubt has come up in you about an uncertain matter.
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, kālāmā, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.	‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
Taṃ kiṃ maññatha, kālāmā,	What do you think, Kālāmas?
lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does greed come up in a person for their welfare or harm?”
“Ahitāya, bhante”.	“Harm, sir.”
“Luddho panāyaṃ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā,	“What do you think, Kālāmas?
doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does hate come up in a person for their welfare or harm?”
“Ahitāya, bhante”.	“Harm, sir.”
“Duṭṭho panāyaṃ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā,	“What do you think, Kālāmas?
moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does delusion come up in a person for their welfare or harm?”
“Ahitāya, bhante”.	“Harm, sir.”
“Mūḷho panāyaṃ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Kālāmas, are these things skillful or unskillful?”
“Akusalā, bhante”.	“Unskillful, sir.”
“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”
“Sāvajjā, bhante”.	“Blameworthy, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”
“Viññugarahitā, bhante”.	“Criticized by sensible people, sir.”
“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?	“When you undertake them, do they lead to harm and suffering, or not?
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”
“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti.	“When you undertake them, they lead to harm and suffering.
Evaṃ no ettha hotī”ti.	That’s how we see it.”
“Iti kho, kālāmā, yaṃ taṃ avocumhā:	“So, Kālāmas, when we said:
‘etha tumhe, kālāmā.	‘Please,
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe kālāmā attanāva jāneyyātha:	But when you know for yourselves:
“ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti,	“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, kālāmā, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.	‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
Taṃ kiṃ maññatha, kālāmā,	What do you think, Kālāmas?
alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does contentment come up in a person for their welfare or harm?”
“Hitāya, bhante”.	“Welfare, sir.”
“Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā,	“What do you think, Kālāmas?
adoso purisassa ajjhattaṃ uppajjamāno uppajjati … pe …	Does love come up in a person for their welfare or harm?
amoho purisassa ajjhattaṃ uppajjamāno uppajjati … pe …	… Does understanding come up in a person for their welfare or harm?
hitāya sukhāyā”ti.	… Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Kālāmas, are these things skillful or unskillful?”
“Kusalā, bhante”.	“Skillful, sir.”
“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”
“Anavajjā, bhante”.	“Blameless, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”
“Viññuppasatthā, bhante”.	“Praised by sensible people, sir.”
“Samattā samādinnā hitāya sukhāya saṃvattanti no vā?	“When you undertake them, do they lead to welfare and happiness, or not?
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”
“Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti.	“When you undertake them, they lead to welfare and happiness.
Evaṃ no ettha hotī”ti.	That’s how we see it.”
“Iti kho, kālāmā, yaṃ taṃ avocumhā:	“So, Kālāmas, when we said:
‘etha tumhe, kālāmā.	‘Please,
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, kālāmā, attanāva jāneyyātha—	But when you know for yourselves:
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti,	“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
Sa kho so, kālāmā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.	Then that noble-one's-disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of friendliness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendliness to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.	They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.	When that noble-one's-disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.	they’ve won four consolations in the present life.
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.	‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.	‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.
‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ kassaci pāpaṃ cetemi.	‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions,
Akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.	and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won.
‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.	‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won.
Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṅkiliṭṭhacitto evaṃ visuddhacitto.	When that noble-one's-disciple has a mind that’s free of enmity and ill will, undefiled and purified,
Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.	they’ve won these four consolations in the present life.”
“Evametaṃ, bhagavā, evametaṃ, sugata.	“That’s so true, Blessed One! That’s so true, Holy One!
Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṅkiliṭṭhacitto evaṃ visuddhacitto.	When that noble-one's-disciple has a mind that’s free of enmity and ill will, undefiled and purified,
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.	they’ve won these four consolations in the present life. …
Abhikkantaṃ, bhante … pe …	Excellent, sir! Excellent!
ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.	From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.”

❧

AN 3.66 Sāḷha: With Sāḷha and Friends

66. Sāḷhasutta	66. With Sāḷha and Friends
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	Now at that time Venerable Nandaka was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā nandako etadavoca:	Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha:
“Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	“Please, Sāḷha and friends, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha.	But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
Taṃ kiṃ maññatha, sāḷhā,	What do you think, Sāḷha?
atthi lobho”ti?	Is greed real?”
“Evaṃ, bhante”.	“Yes, sir.”
“Abhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Covetousness’ is what I mean by this.
Luddho kho ayaṃ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā,	“What do you think, Sāḷha?
atthi doso”ti?	Is hate real?”
“Evaṃ, bhante”.	“Yes, sir.”
“Byāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Ill will’ is what I mean by this.
Duṭṭho kho ayaṃ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā,	“What do you think, Sāḷha?
atthi moho”ti?	Is delusion real?”
“Evaṃ, bhante”.	“Yes, sir.”
“Avijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Ignorance’ is what I mean by this.
Mūḷho kho ayaṃ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Sāḷha, are these things skillful or unskillful?”
“Akusalā, bhante”.	“Unskillful, sir.”
“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”
“Sāvajjā, bhante”.	“Blameworthy, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”
“Viññugarahitā, bhante”.	“Criticized by sensible people, sir.”
“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?	“When you undertake them, do they lead to harm and suffering, or not?”
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”
“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti.	“When you undertake them, they lead to harm and suffering.
Evaṃ no ettha hotī”ti.	That’s how we see it.”
“Iti kho, sāḷhā, yaṃ taṃ avocumhā:	“So, Sāḷha and friends, when we said:
‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	‘Please, Sāḷha, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, sāḷhā, attanāva jāneyyātha—	But when you know for yourselves:
ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti,	“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	that’s what I said, and this is why I said it.
Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	Please, Sāḷha, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, sāḷhā, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.	‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
Taṃ kiṃ maññatha, sāḷhā, atthi alobho”ti?	What do you think? Is contentment real?”
“Evaṃ, bhante”.	“Yes, sir.”
“Anabhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Satisfaction’ is what I mean by this.
Aluddho kho ayaṃ, sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā, atthi adoso”ti?	What do you think? Is love real?”
“Evaṃ, bhante”.	“Yes, sir.”
“Abyāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Good will’ is what I mean by this.
Aduṭṭho kho ayaṃ, sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā,	“What do you think, Sāḷha?
atthi amoho”ti?	Is understanding real?”
“Evaṃ, bhante”.	“Yes, sir.”
“Vijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.	“‘Knowledge’ is what I mean by this.
Amūḷho kho ayaṃ, sāḷhā, vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.	A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Sāḷha, are these things skillful or unskillful?”
“Kusalā, bhante”.	“Skillful, sir.”
“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”
“Anavajjā, bhante”.	“Blameless, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”
“Viññuppasatthā, bhante”.	“Praised by sensible people, sir.”
“Samattā samādinnā hitāya sukhāya saṃvattanti, no vā?	“When you undertake them, do they lead to welfare and happiness, or not?
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”
“Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti.	“When you undertake them, they lead to welfare and happiness.
Evaṃ no ettha hotī”ti.	That’s how we see it.”
“Iti kho, sāḷhā, yaṃ taṃ avocumhā:	“So, Sāḷha and friends, when we said:
‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti.	‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, sāḷhā, attanāva jāneyyātha—	But when you know for yourselves:
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti,	“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
Sa kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā … pe …	Then that noble-one's-disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of friendliness …
karuṇā …	compassion …
muditā …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.	equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So evaṃ pajānāti:	They understand:
‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttari nissaraṇan’ti.	‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;	Knowing and seeing like this, their mind is freed from the asinine-inclinations of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
So evaṃ pajānāti:	They understand:
‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalaṃ;	‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful.
ahu pubbe doso … pe …	Formerly there was hate, which was unskillful. Now there is none, so that’s skillful.
ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalan’ti.	Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’
So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.	So they live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.”

❧

AN 3.67 Kathāvatthu: Topics of Discussion

67. Kathāvatthusutta	67. Topics of Discussion
“Tīṇimāni, bhikkhave, kathāvatthūni.	“There are, monks, these three topics of discussion.
Katamāni tīṇi?	What three?
Atītaṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya:	You might discuss the past:
‘evaṃ ahosi atītamaddhānan’ti.	‘That is how it was in the past.’
Anāgataṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya:	You might discuss the future:
‘evaṃ bhavissati anāgatamaddhānan’ti.	‘That is how it will be in the future.’
Etarahi vā, bhikkhave, paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya:	Or you might discuss the present:
‘evaṃ hoti etarahi paccuppannamaddhānan’ti.	‘This is how it is at present.’
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.	You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ na ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ na paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ na ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.	When a person is asked a question, if it needs to be answered with a generalization and they don’t answer it generally; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.	When a person is asked a question, if it needs to be answered with a generalization and they answer it generally; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that person is competent to hold a discussion.
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.	You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.	When a person is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.	When a person is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is competent to hold a discussion.
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.	You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.	When a person is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno na aññenaññaṃ paṭicarati na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.	When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is competent to hold a discussion.
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti.	You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno abhiharati abhimaddati anupajagghati khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.	When a person is asked a question, if they intimidate, crush, mock, or seize on trivial flaws, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.	When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial flaws, then that person is competent to hold a discussion.
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti.	You can know whether or not a person has what’s required by seeing how they take part in a discussion.
Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto saupaniso hoti.	If they lend an ear they have what’s required; if they don’t lend an ear they don’t have what’s required.
So saupaniso samāno abhijānāti ekaṃ dhammaṃ, parijānāti ekaṃ dhammaṃ, pajahati ekaṃ dhammaṃ, sacchikaroti ekaṃ dhammaṃ.	Someone who has what’s required has insight into one thing, completely understands one thing, gives up one thing, and realizes one thing—
So abhijānanto ekaṃ dhammaṃ, parijānanto ekaṃ dhammaṃ, pajahanto ekaṃ dhammaṃ, sacchikaronto ekaṃ dhammaṃ sammāvimuttiṃ phusati.	and then they experience complete freedom.
Etadatthā, bhikkhave, kathā;	This is the purpose of discussion,
etadatthā mantanā;	consultation,
etadatthā upanisā;	the requirements,
etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādā cittassa vimokkhoti.	and listening well, that is, the liberation of the mind by not grasping.”
Ye viruddhā sallapanti,	“Those who converse with hostility,
viniviṭṭhā samussitā;	too sure of themselves, arrogant,
Anariyaguṇamāsajja,	ignoble, attacking virtues,
aññoññavivaresino.	they look for flaws in each other.
Dubbhāsitaṃ vikkhalitaṃ,	They rejoice together when their opponent
sampamohaṃ parājayaṃ;	speaks poorly and makes a mistake,
Aññoññassābhinandanti,	becoming confused and defeated—
tadariyo kathanācare.	but the noble ones don’t discuss like this.
Sace cassa kathākāmo,	If an astute person wants to hold a discussion
kālamaññāya paṇḍito;	connected with The Dharma and its meaning—
Dhammaṭṭhapaṭisaṃyuttā,	the kind of discussion that noble ones hold—
yā ariyacaritā kathā.	then that wise one should start the discussion,
Taṃ kathaṃ kathaye dhīro,	knowing when the time is right,
aviruddho anussito;	neither hostile nor arrogant.
Anunnatena manasā,	Not over-excited,
apaḷāso asāhaso.	contemptuous, or aggressive,
Anusūyāyamāno so,	or with a mind full of jealousy,
sammadaññāya bhāsati;	they’d speak from what they rightly know.
Subhāsitaṃ anumodeyya,	They agree with what was well spoken,
dubbhaṭṭhe nāpasādaye.	without criticizing what was poorly said.
Upārambhaṃ na sikkheyya,	They’d not persist in finding faults,
khalitañca na gāhaye;	nor seize on trivial flaws,
Nābhihare nābhimadde,	neither intimidating nor crushing the other,
na vācaṃ payutaṃ bhaṇe.	nor would they speak with sly implications.
Aññātatthaṃ pasādatthaṃ,	Good people consult
sataṃ ve hoti mantanā;	for the sake of knowledge and clarity.
Evaṃ kho ariyā mantenti,	That’s how the noble ones consult,
esā ariyāna mantanā;	this is a noble consultation.
Etadaññāya medhāvī,	Knowing this, an intelligent person
na samusseyya mantaye”ti.	would consult without arrogance.”

❧

AN 3.68 Aññatitthiya: Followers of Other Paths

all

68. Aññatitthiyasutta	68. Followers of Other Paths
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow other paths were to ask:
‘tayome, āvuso, dhammā.	‘There are these three things.
Katame tayo?	What three?
Rāgo, doso, moho—	Greed, hate, delusion.
ime kho, āvuso, tayo dhammā.	These are the three things.
Imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇan’ti?	What’s the difference between them?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti?	How would you answer them?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow other paths were to ask:
‘tayome, āvuso, dhammā.	‘There are these three things.
Katame tayo?	What three?
Rāgo, doso, moho—	Greed, hate, delusion.
ime kho, āvuso, tayo dhammā;	These are the three things.
imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇan’ti?	What’s the difference between them?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	You should answer them:

( delusion worst of the 3 a.m. )

‘rāgo kho, āvuso, appa-sāvajjo dandha-virāgī,	‘Greed, reverends, is mildly blameworthy, but slow to fade away.
doso mahā-sāvajjo khippa-virāgī,	Hate is very blameworthy, but quick to fade away.
moho mahā-sāvajjo dandha-virāgī’ti.	Delusion is very blameworthy, and slow to fade away.’

( rāga ← subha-nimitta )

‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti?	And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’
‘“Subhanimittan”tissa vacanīyaṃ.	You should say: ‘The beautiful aspect of things.
Tassa subhanimittaṃ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattati.	When you attend improperly on the beautiful aspect of things, greed arises, and once arisen it increases and grows.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti.	This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’

( dosa ← patigha-nimitta )

‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti?	And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’
‘“Paṭighanimittan”tissa vacanīyaṃ.	You should say: ‘The disagreeable aspect of things.
Tassa paṭighanimittaṃ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattati.	When you attend improperly on the disagreeable aspect of things, hate arises, and once arisen it increases and grows.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti.	This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’
‘Ko panāvuso,	And if they ask:
hetu ko paccayo yena	‘What is the cause, what is the reason why
an-uppanno vā moho uppajjati	un-arisen delusion arises, (and)
uppanno vā moho bhiyyo-bhāvāya vepullāya	arisen delusion increases (and) grows.
saṃvattatī’ti?	(why does that) lead-to-this (result)?
‘“A-yoniso manasi-kāro”tissa vacanīyaṃ.	You should say: ‘un-wise attention.
Tassa a-yoniso manasi karoto	with un-wise attention
an-uppanno vā moho uppajjati	un-arisen delusion arises, (and)
uppanno vā moho bhiyyo-bhāvāya vepullāya	arisen delusion increases (and) grows.
saṃvattati.	(that) leads-to-this (result).
Ayaṃ kho, āvuso, hetu	This is the cause,
ayaṃ paccayo yena	this is the reason why
an-uppanno vā moho uppajjati	un-arisen delusion arises, (and)
uppanno vā moho bhiyyo-bhāvāya vepullāya	arisen delusion increases (and) grows.
saṃvattatī’ti.	(this is why that) lead-to-this (result).

( 🚫 rāga ← a-subha-nimitta )

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti?	And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’
‘“Asubhanimittan”tissa vacanīyaṃ.	You should say: ‘The ugly aspect of things.
Tassa asubhanimittaṃ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati.	When you attend properly on the ugly aspect of things, greed doesn’t arise, or if it’s already arisen it’s given up.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti.	This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’

( 🚫 dosa ← Mettā ceto-vimuttī )

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti?	And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’
‘“Mettā ceto-vimuttī”tissa vacanīyaṃ.	You should say: ‘The heart’s release by friendliness.’
Tassa mettaṃ cetovimuttiṃ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati.	When you attend properly on the heart’s release by friendliness, hate doesn’t arise, or if it’s already arisen it’s given up.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti.	This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’

( 🚫 moho ← yoniso manasi-kāro )

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti?	And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’
‘“Yoniso-manasi-kāro”tissa vacanīyaṃ.	You should say: ‘Proper attention.
Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati.	When you attend properly, delusion doesn’t arise, or if it’s already arisen it’s given up.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti.	This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’”

❧

AN 3.69 Akusala-mūla: Unskillful Roots

69. Akusala-mūlasutta	69. Unskillful Roots
“Tīṇimāni, bhikkhave, akusala-mūlāni.	“monks, there are these three unskillful roots.
Katamāni tīṇi?	What three?
Lobho akusala-mūlaṃ,	Greed,
doso akusala-mūlaṃ,	hate,
moho akusala-mūlaṃ.	and delusion.
Yadapi, bhikkhave, lobho tadapi akusala-mūlaṃ;	Greed is a root of the unskillful.
yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ;	When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ.	When a greedy person, overcome by greed, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.	And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by greed.
Yadapi, bhikkhave, doso tadapi akusala-mūlaṃ;	Hate is a root of the unskillful.
yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ;	When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ.	When a hateful person, overcome by hate, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.	And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by hate.
Yadapi, bhikkhave, moho tadapi akusala-mūlaṃ;	Delusion is a root of the unskillful.
yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ;	When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ.	When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti.	And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by delusion.
Evarūpo cāyaṃ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.	Such a person is said to have speech that’s ill-timed, false, meaningless, not in line with The Dharma and training.
Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi?	Why is this?
Tathāhāyaṃ, bhikkhave, puggalo parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi.	This person causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’.
Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti;	So when someone makes a valid criticism, they’re scornful and admit nothing.
abhūtena vuccamāno na ātappaṃ karoti, tassa nibbeṭhanāya itipetaṃ atacchaṃ itipetaṃ abhūtanti.	When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’
Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.	That’s why such a person is said have speech that’s ill-timed, false, meaningless, not in line with The Dharma and training.
Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ.	Such a person—overcome with bad, unskillful Dharmas born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell.
Dosajehi … pe … mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṃ āpajjati, byasanaṃ āpajjati, anayabyasanaṃ āpajjati;	Suppose a sal, axlewood, or papra tree was choked and engulfed by three camel’s foot creepers. It would come to ruin and disaster.
evamevaṃ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ.	In the same way, such a person—overcome with bad, unskillful Dharmas born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell.
Dosajehi … pe … mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Imāni kho, bhikkhave, tīṇi akusala-mūlānīti.	These are the three unskillful roots.
Tīṇimāni, bhikkhave, kusala-mūlāni.	There are these three skillful roots.
Katamāni tīṇi?	What three?
Alobho kusala-mūlaṃ, adoso kusala-mūlaṃ, amoho kusala-mūlaṃ.	Non-greed, non-hatred, and understanding.
Yadapi, bhikkhave, alobho tadapi kusala-mūlaṃ;	Contentment is a root of the skillful.
yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ;	When a contented person chooses to act by way of body, speech, or mind, that too is skillful.
yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ.	When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.	And so these many skillful things are produced in them born, sourced, originated, and conditioned by contentment.
Yadapi, bhikkhave, adoso tadapi kusala-mūlaṃ;	Non-hatred is a root of the skillful.
yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ;	When a loving person chooses to act by way of body, speech, or mind, that too is skillful.
yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ.	When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.	And so these many skillful things are produced in them born, sourced, originated, and conditioned by non-hatred.
Yadapi, bhikkhave, amoho tadapi kusala-mūlaṃ;	Understanding is a root of the skillful.
yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ;	When an understanding person chooses to act by way of body, speech, or mind, that too is skillful.
yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ.	When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti.	And so these many skillful things are produced in them born, sourced, originated, and conditioned by understanding.
Evarūpo cāyaṃ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.	Such a person is said to have speech that’s well-timed, true, meaningful, in line with The Dharma and training.
Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi?	Why is this?
Tathāhāyaṃ, bhikkhave, puggalo na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi.	This person doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’.
Bhūtena kho pana vuccamāno paṭijānāti no avajānāti;	So when someone makes a valid criticism, they admit it and aren’t scornful.
abhūtena vuccamāno ātappaṃ karoti tassa nibbeṭhanāya:	When someone makes a baseless criticism, they make an effort to explain,
‘itipetaṃ atacchaṃ, itipetaṃ abhūtan’ti.	‘This is why that’s untrue, this is why that’s false.’
Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.	That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with The Dharma and training.
Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	For such a person, bad unskillful Dharmas born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ.	In the present life they’re happy, free of anguish, distress, and fever,
Diṭṭheva dhamme parinibbāyati.	and they’re also nirvana'd in the present life.
Dosajā … pe … parinibbāyati. Mohajā … pe … parinibbāyati. Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho.	Suppose a sal, axlewood, or papra tree was choked and engulfed by three camel’s foot creepers.
Atha puriso āgaccheyya kudālapiṭakaṃ ādāya.	Then along comes a person with a spade and basket.
So taṃ māluvālataṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi.	They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems.
So taṃ māluvālataṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chetvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.	Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d sweep away the ashes in a strong wind, or float them away down a swift stream.
Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evamevaṃ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.	In the same way, for such a person, bad unskillful Dharmas born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ.	In the present life they’re happy, free of anguish, distress, and fever,
Diṭṭheva dhamme parinibbāyati.	and they’re also nirvana'd in the present life.
Dosajā … pe … mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati. Imāni kho, bhikkhave, tīṇi kusala-mūlānī”ti.	These are the three skillful roots.”

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AN 3.70 Uposatha: Sabbath

70. Uposathasutta	70. Sabbath
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca:	Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā”ti?	“So, Visākhā, where are you coming from in the middle of the day?”
“Uposathāhaṃ, bhante, ajja upavasāmī”ti.	“Today, sir, I’m observing the sabbath.”
“Tayo khome, visākhe, uposathā.	“There are, Visākhā, these three sabbaths.
Katame tayo?	What three?
Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho.	The sabbath of the cowherds, the sabbath of the Jains, and the sabbath of the noble ones.
Kathañca, visākhe, gopālakuposatho hoti?	And what is the sabbath of the cowherds?
Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṃ gāvo niyyātetvā iti paṭisañcikkhati:	It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect:
‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṃsu, amukasmiñca amukasmiñca padese pānīyāni piviṃsu;	‘Today the cows grazed in this place and that, and they drank in this place and that.
sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti;	Tomorrow the cows will graze in this place and that, and drink in this place and that.’
evamevaṃ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati:	In the same way, someone keeping the sabbath reflects:
‘ahaṃ khvajja idañcidañca khādanīyaṃ khādiṃ, idañcidañca bhojanīyaṃ bhuñjiṃ;	‘Today I ate this and that, and had a meal of this and that.
sve dānāhaṃ idañcidañca khādanīyaṃ khādissāmi, idañcidañca bhojanīyaṃ bhuñjissāmī’ti.	Tomorrow I’ll eat this and that, and have a meal of this and that.’
So tena abhijjhāsahagatena cetasā divasaṃ atināmeti.	And so they spend their day with a mind full of covetousness.
Evaṃ kho, visākhe, gopālakuposatho hoti.	That’s the sabbath of the cowherds.
Evaṃ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. (1)	When the cowherd’s sabbath is observed like this it’s not very fruitful or beneficial or splendid or bountiful.
Kathañca, visākhe, nigaṇṭhuposatho hoti?	And what is the sabbath of the Jains?
Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā.	There’s a kind of ascetic belonging to a group called the Jains.
Te sāvakaṃ evaṃ samādapenti:	They encourage their disciples:
‘ehi tvaṃ, ambho purisa, ye puratthimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi;	‘Please, good people, don’t hurt any living creatures more than a hundred leagues away to the east.
ye pacchimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi;	Don’t hurt any living creatures more than a hundred leagues away to the west.
ye uttarāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi;	Don’t hurt any living creatures more than a hundred leagues away to the north.
ye dakkhiṇāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhī’ti.	Don’t hurt any living creatures more than a hundred leagues away to the south.’
Iti ekaccānaṃ pāṇānaṃ anuddayāya anukampāya samādapenti, ekaccānaṃ pāṇānaṃ nānuddayāya nānukampāya samādapenti.	So they encourage kindness and compassion for some creatures and not others.
Te tadahuposathe sāvakaṃ evaṃ samādapenti:	On the sabbath, they encourage their disciples:
‘ehi tvaṃ, ambho purisa, sabbacelāni nikkhipitvā evaṃ vadehi—	‘Please, good people, take off all your clothes and say:
nāhaṃ kvacani kassaci kiñcanatasmiṃ, na ca mama kvacani katthaci kiñcanatatthī’ti.	“I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’
Jānanti kho panassa mātāpitaro:	But their mother and father still know,
‘ayaṃ amhākaṃ putto’ti;	‘This is our child.’
sopi jānāti:	And they know,
‘ime mayhaṃ mātāpitaro’ti.	‘This is my mother and father.’
Jānāti kho panassa puttadāro:	Partner and child still know,
‘ayaṃ mayhaṃ bhattā’ti;	‘This is our supporter.’
sopi jānāti:	And they know,
‘ayaṃ mayhaṃ puttadāro’ti.	‘This is my partner and child.’
Jānanti kho panassa dāsakammakaraporisā:	Bondservants, workers, and staff still know:
‘ayaṃ amhākaṃ ayyo’ti;	‘This is our master.’
sopi jānāti:	And they know,
‘ime mayhaṃ dāsakammakaraporisā’ti.	‘These are my bondservants, workers, and staff.’
Iti yasmiṃ samaye sacce samādapetabbā musāvāde tasmiṃ samaye samādapenti.	So, at a time when they should be encouraged to speak the truth, the Jains encourage them to lie.
Idaṃ tassa musāvādasmiṃ vadāmi.	This, I say, is lying.
So tassā rattiyā accayena bhoge adinnaṃyeva paribhuñjati.	When the night has passed they use their possessions once more, though they’ve not been given back to them.
Idaṃ tassa adinnādānasmiṃ vadāmi.	This, I say, is stealing.
Evaṃ kho, visākhe, nigaṇṭhuposatho hoti.	That’s the sabbath of the Jains.
Evaṃ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. (2)	When the Jain’s sabbath is observed like this it’s not very fruitful or beneficial or splendid or bountiful.
Kathañca, visākhe, ariyuposatho hoti?	And what is the sabbath of the noble ones?
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.	A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako tathāgataṃ anussarati:	It’s when a noble-one's-disciple recollects the Realized One:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati.	As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up.
seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.	It’s just like cleaning a dirty head by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti?	And how is a dirty head cleaned by applying effort?
Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca, evaṃ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.	With cleansing paste, clay, and water, and by applying the proper effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.	In the same way, a corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako tathāgataṃ anussarati:	It’s when a noble-one's-disciple recollects the Realized One:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.	As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe:	This is called:
‘ariyasāvako brahmuposathaṃ upavasati, brahmunā saddhiṃ saṃvasati, brahmañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.	‘A noble-one's-disciple who observes the sabbath of Brahmā, living together with Brahmā. And because they think of Brahmā their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.1)	That’s how a corrupt mind is cleaned by applying effort. (3.1)
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.	A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako dhammaṃ anussarati:	It’s when a noble-one's-disciple recollects The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.	As they recollect The Dharma, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti?	And how is a dirty body cleaned by applying effort?
Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.	With pastes of powdered shells and herbs, water, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.	That’s how a dirty body is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.	In the same way, a corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako dhammaṃ anussarati:	It’s when a noble-one's-disciple recollects The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.	As they recollect The Dharma, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako dhammuposathaṃ upavasati, dhammena saddhiṃ saṃvasati, dhammañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.	This is called: ‘A noble-one's-disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.2)	That’s how a corrupt mind is cleaned by applying effort. (3.2)
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.	A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako saṅghaṃ anussarati:	It’s when a noble-one's-disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.	As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti?	And how is a dirty cloth cleaned by applying effort?
Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.	With salt, lye, cow dung, and water, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.	That’s how a dirty cloth is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.	In the same way, a corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako saṅghaṃ anussarati:	It’s when a noble-one's-disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is the supreme field of merit for the world.’
Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.	As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṃ upavasati, saṅghena saddhiṃ saṃvasati, saṅghañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.	This is called: ‘A noble-one's-disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.3)	That’s how a corrupt mind is cleaned by applying effort. (3.3)
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.	A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni.	It’s when a noble-one's-disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.	As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti?	And how is a dirty mirror cleaned by applying effort?

Telañca paṭicca, chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.	With oil, ash, a rolled-up cloth, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.	That’s how a dirty mirror is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.	In the same way, a corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni … pe … samādhisaṃvattanikāni.	It’s when a noble-one's-disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.	As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako sīluposathaṃ upavasati, sīlena saddhiṃ saṃvasati, sīlañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.	This is called: ‘A noble-one's-disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.4)	That’s how a corrupt mind is cleaned by applying effort. (3.4)
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti.	A corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako devatā anussarati:	It’s when a noble-one's-disciple recollects the deities:
‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari.	‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.	When those deities passed away from here, they were reborn there because of their earned-trust, ethics, learning, generosity, and wisdom. I, too, have the same kind of earned-trust, ethics, learning, generosity, and wisdom.
Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.	As they recollect the earned-trust, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning dirty gold by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti?	And how is dirty gold cleaned by applying effort?
Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca.	With a furnace, flux, a blowpipe, and tongs, and by applying the proper effort.
Evaṃ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.	That’s how dirty gold is cleaned by applying effort.
Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.	In the same way, a corrupt mind is cleaned by applying effort.
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti?	And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako devatā anussarati:	It’s when a noble-one's-disciple recollects the deities:
‘santi devā cātumahārājikā, santi devā tāvatiṃsā … pe … santi devā tatuttari.	‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.	When those deities passed away from here, they were reborn there because of their earned-trust, ethics, learning, generosity, and wisdom. I, too, have the same kind of earned-trust, ethics, learning, generosity, and wisdom.
Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.	As they recollect the earned-trust, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako devatuposathaṃ upavasati, devatāhi saddhiṃ saṃvasati, devatā ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.	This is called: ‘A noble-one's-disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’
Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. (3.5)	That’s how a corrupt mind is cleaned by applying effort. (3.5)
Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati:	Then that noble-one's-disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti;	‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi.	I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti;	As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
ahampajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi.	I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārī ārācārī viratā methunā gāmadhammā;	As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
ahampajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā.	I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṃvādakā lokassa;	As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
ahampajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā;	As long as they live, the perfected ones give up alcoholic drinks that cause negligence.
ahampajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato.	I, too, for this day and night will give up alcoholic drinks that cause negligence.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā;	As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time.
ahampajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā.	I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā;	As long as they live, the perfected ones avoid dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup.
ahampajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato.	I, too, for this day and night will avoid dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.	I will observe the sabbath by doing as the perfected ones do in this respect.
Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti mañcake vā tiṇasanthārake vā;	As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a straw mat.
ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi mañcake vā tiṇasanthārake vā.	I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a straw mat.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Evaṃ kho, visākhe, ariyuposatho hoti.	That’s the sabbath of the noble ones.
Evaṃ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	When the sabbath of the noble one is observed like this it’s very fruitful and beneficial and splendid and bountiful.
Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro?	How much so?
Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ—	Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
aṅgānaṃ, magadhānaṃ, kāsīnaṃ, kosalānaṃ, vajjīnaṃ, mallānaṃ, cetīnaṃ, vaṅgānaṃ, kurūnaṃ, pañcālānaṃ, macchānaṃ, sūrasenānaṃ, assakānaṃ, avantīnaṃ, gandhārānaṃ, kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ.	This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Taṃ kissa hetu?	Why is that?
Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.	Because human kingship is a poor thing compared to the happiness of the gods.
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo.	Fifty years in the human realm is one day and night for the gods of the Four Great Kings.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the gods of the Four Great Kings is five hundred of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Four Great Kings.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yaṃ, visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo.	A hundred years in the human realm is one day and night for the gods of the Thirty-Three.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the gods of the Thirty-Three is a thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Thirty-Three.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo.	Two hundred years in the human realm is one day and night for the Gods of Yama.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods of Yama is two thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo.	Four hundred years in the human realm is one day and night for the joyful gods.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the joyful gods is four thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo.	Eight hundred years in the human realm is one day and night for the gods who love to create.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ.	The life span of the gods who love to create is eight thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to create.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo.	Sixteen hundred years in the human realm is one day and night for the gods who control the creations of others.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ.	The life span of the gods who control the creations of others is sixteen thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control the creations of others.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’ti.	‘Human kingship is a poor thing compared to the happiness of the gods.’”
Pāṇaṃ na haññe na cadinnamādiye,	“You shouldn’t kill living creatures, or steal,

Musā na bhāse na ca majjapo siyā;	or lie, or drink alcohol.
Abrahmacariyā virameyya methunā,	Be celibate, refraining from sex,
Rattiṃ na bhuñjeyya vikālabhojanaṃ.	and don’t eat at night, the wrong time.
Mālaṃ na dhāre na ca gandhamācare,	Not wearing garlands or applying fragrance,
Mañce chamāyaṃ va sayetha santhate;	you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṃ,	This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṃ.	explained by the Buddha, who has gone to suffering’s end.
Cando ca suriyo ca ubho sudassanā,	The moon and sun are both fair to see,
Obhāsayaṃ anupariyanti yāvatā;	radiating as far as they revolve.
Tamonudā te pana antalikkhagā,	Those shining ones in the sky light up the quarters,
Nabhe pabhāsanti disāvirocanā.	dispelling the darkness as they traverse the heavens.
Etasmiṃ yaṃ vijjati antare dhanaṃ,	All of the wealth that’s found in this realm—
Muttā maṇi veḷuriyañca bhaddakaṃ;	pearls, gems, fine beryl too,
Siṅgī suvaṇṇaṃ atha vāpi kañcanaṃ,	horn-gold or mountain gold,
Yaṃ jātarūpaṃ haṭakanti vuccati.	or natural gold dug up by marmots—
Aṭṭhaṅgupetassa uposathassa,	they’re not worth a sixteenth part
Kalampi te nānubhavanti soḷasiṃ;	of the sabbath with its eight factors,
Candappabhā tāragaṇā ca sabbe.	as all the constellations of stars can’t equal the light of the moon.
Tasmā hi nārī ca naro ca sīlavā,	So an ethical woman or man,
Aṭṭhaṅgupetaṃ upavassuposathaṃ;	who’s observed the eight-factored sabbath,
Puññāni katvāna sukhudrayāni,	having made merit whose outcome is happiness,
Aninditā saggamupenti ṭhānan”ti.	blameless, they go to a heavenly place.”
Aṅguttara Nikāya 3	Numbered Discourses 3

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§ – AN 3 vagga 8 Ānanda: Ānanda

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8. Ānandavagga

8. Ānanda

AN 3.71 Channa: With Channa

71. Channasutta	71. With Channa
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho channo paribbājako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Then the wanderer Channa went up to Venerable Ānanda and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho channo paribbājako āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“tumhepi, āvuso ānanda, rāgassa pahānaṃ paññāpetha, dosassa pahānaṃ paññāpetha, mohassa pahānaṃ paññāpethā”ti.	“Reverend Ānanda, do you advocate giving up greed, hate, and delusion?”
“Mayaṃ kho, āvuso, rāgassa pahānaṃ paññāpema, dosassa pahānaṃ paññāpema, mohassa pahānaṃ paññapemā”ti.	“We do, reverend.”
“Kiṃ pana tumhe, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpetha, kiṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpetha, kiṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpethā”ti?	“But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?”
“Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti;	“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati;	A greedy person does bad things by way of body, speech, and mind.
rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.	When greed has been given up, they don’t do bad things by way of body, speech, and mind.
Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti;	A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.	When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Rāgo kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko.	Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to nirvana.
Duṭṭho kho, āvuso, dosena … pe …	A hateful person makes co-doings that hurt themselves, hurt others, and hurt both. …
mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti;	A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati;	A deluded person does bad things by way of body, speech, and mind.
mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.	When delusion has been given up, they don’t do bad things by way of body, speech, and mind.
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti;	A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.	When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Moho kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko.	Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to nirvana.
Idaṃ kho mayaṃ, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpema. Idaṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpema. Idaṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpemā”ti.	This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”
“Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?	“But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?”
“Atthāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.	“There is, reverend, a path and a practice for giving up that greed, hate, and delusion.”
“Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?	“Well, what is it?”
“Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	“It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.	This is the path, this is the practice for giving up that greed, hate, and delusion.”
“Bhaddako kho, āvuso, maggo bhaddikā paṭipadā etassa rāgassa dosassa mohassa pahānāya.	“This is a fine path, a fine practice, for giving up that greed, hate, and delusion.
Alañca panāvuso ānanda, appamādāyā”ti.	Just this much is enough to be assiduous.”

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AN 3.72 Ājīvaka: A Disciple of the Ājīvakas

72. Ājīvakasutta	72. A Disciple of the Ājīvakas
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho aññataro ājīvakasāvako gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so ājīvakasāvako gahapati āyasmantaṃ ānandaṃ etadavoca:	Then a householder who was a disciple of the Ājīvaka ascetics went up to Venerable Ānanda, bowed, sat down to one side, and said to Ānanda:
“Kesaṃ no, bhante ānanda, dhammo svākkhāto?	“Sir, whose teaching is well explained?
Ke loke suppaṭipannā?	Who in the world is practicing well?
Ke loke sukatā”ti?	Who in the world has done well?”
“Tena hi, gahapati, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, householder, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, gahapati,	What do you think, householder?
ye rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto no vā?	Is The Dharma of those who teach for giving up greed, hate, and delusion well explained or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto.	“The Dharma of those who teach for giving up greed, hate, and delusion is well explained.
Evaṃ me ettha hotī”ti.	That’s how I see it.”
“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?
ye rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā no vā?	Are those who practice for giving up greed, hate, and delusion practicing well or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā.	“Those who practice for giving up greed, hate, and delusion are practicing well.
Evaṃ me ettha hotī”ti.	That’s how I see it.”
“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?
yesaṃ rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sukatā no vā?	Have those who’ve given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—done well in the world, or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno … pe … yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sukatā.	“Those who’ve given up greed, hate, and delusion have done well in the world.
Evaṃ me ettha hotī”ti.	That’s how I see it.”
“Iti kho, gahapati, tayāvetaṃ byākataṃ:	“So, householder, you’ve declared:
‘ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto’ti.	‘The Dharma of those who teach for giving up greed, hate, and delusion is well explained.’
Tayāvetaṃ byākataṃ:	And you’ve declared:
‘ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā’ti.	‘Those who practice for giving up greed, hate, and delusion are practicing well.’
Tayāvetaṃ byākataṃ:	And you’ve declared:
‘yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno … pe … yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, te loke sukatā’”ti.	‘Those who’ve given up greed, hate, and delusion have done well in the world.’”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Na ceva nāma sadhammukkaṃsanā bhavissati, na ca paradhammāpasādanā.	There’s no acclaiming your own teaching or disrespecting someone else’s,
Āyataneva dhammadesanā, attho ca vutto, attā ca anupanīto.	just teaching what’s relevant in that context. The goal is spoken of, but the self is not involved.
Tumhe, bhante ānanda, rāgassa pahānāya dhammaṃ desetha, dosassa … pe … mohassa pahanāya dhammaṃ desetha.	You, sir, teach Dhamma for giving up greed, hate, and delusion.
Tumhākaṃ, bhante ānanda, dhammo svākkhāto.	Your teaching is well explained.
Tumhe, bhante ānanda, rāgassa pahānāya paṭipannā, dosassa … pe … mohassa pahānāya paṭipannā.	You, sir, practice for giving up greed, hate, and delusion.
Tumhe, bhante, loke suppaṭipannā.	You in the world are practicing well.
Tumhākaṃ, bhante ānanda, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, tumhākaṃ doso pahīno … pe … tumhākaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.	You’ve given up greed, hate, and delusion.
Tumhe loke sukatā.	You in the world have done well.
Abhikkantaṃ, bhante, abhikkantaṃ, bhante.	Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ ayyena ānandena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Venerable Ānanda has made The Dharma clear in many ways.
Esāhaṃ, bhante ānanda, taṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ ayyo ānando dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Venerable Ānanda remember me as a lay follower who has gone for refuge for life.”

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AN 3.73 Mahānāmasakka: With Mahānāma the Sakyan

73. Mahānāmasakkasutta	73. With Mahānāma the Sakyan
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena bhagavā gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.	Now at that time the Buddha had recently recovered from an illness.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi:	“For a long time, sir, I have understood your teaching like this:
‘samāhitassa ñāṇaṃ, no asamāhitassā’ti.	‘Knowledge is for those with undistractible-lucidity, not those without undistractible-lucidity.’
Samādhi nu kho, bhante, pubbe, pacchā ñāṇaṃ;	But, sir, does undistractible-lucidity come first, then knowledge?
udāhu ñāṇaṃ pubbe, pacchā samādhī”ti?	Or does knowledge come first, then undistractible-lucidity?”
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“bhagavā kho gilānavuṭṭhito aciravuṭṭhito gelaññā.	“The Buddha has recently recovered from an illness,
Ayañca mahānāmo sakko bhagavantaṃ atigambhīraṃ pañhaṃ pucchati.	and this Mahānāma asks him a question that’s too deep.
Yannūnāhaṃ mahānāmaṃ sakkaṃ ekamantaṃ apanetvā dhammaṃ deseyyan”ti.	Why don’t I take him off to one side and teach him the Dhamma?”
Atha kho āyasmā ānando mahānāmaṃ sakkaṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā mahānāmaṃ sakkaṃ etadavoca:	Then Ānanda took Mahānāma by the arm, led him off to one side, and said to him:
“sekhampi kho, mahānāma, sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā.	“Mahānāma, the Buddha has spoken of the ethics, undistractible-lucidity, and wisdom of a trainee; and the ethics, undistractible-lucidity, and wisdom of an adept.
Katamañca, mahānāma, sekhaṃ sīlaṃ?	What is the ethics of a trainee?
Idha, mahānāma, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Idaṃ vuccati, mahānāma, sekhaṃ sīlaṃ.	This is called the ethics of a trainee.
Katamo ca, mahānāma, sekho samādhi?	And what is the undistractible-lucidity of a trainee?
Idha, mahānāma, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, mahānāma, sekho samādhi.	This is called the undistractible-lucidity of a trainee.
Katamā ca, mahānāma, sekhā paññā?	And what is the wisdom of a trainee?
Idha, mahānāma, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṃ vuccati, mahānāma, sekhā paññā.	This is called the wisdom of a trainee.
Sa kho so, mahānāma, ariyasāvako evaṃ sīlasampanno evaṃ samādhisampanno evaṃ paññāsampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Then a noble-one's-disciple—accomplished in ethics, undistractible-lucidity, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Evaṃ kho, mahānāma, sekhampi sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā”ti.	In this way the Buddha has spoken of the ethics, undistractible-lucidity, and wisdom of both the trainee and the master.”

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AN 3.74 Nigaṇṭha: Jains

74. Nigaṇṭhasutta	74. Jains
Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho abhayo licchavi āyasmantaṃ ānandaṃ etadavoca:	Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him:
“nigaṇṭho, bhante, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti:	“Sir, the Jain leader Nāṭaputta claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
So purāṇānaṃ kammānaṃ tapasā byantībhāvaṃ paññāpeti navānaṃ kammānaṃ akaraṇā setughātaṃ.	He advocates the elimination of past karma by mortification, and breaking the bridge by not making new karma.
Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissati—	So with the ending of karma, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away.
evametissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti.	This is how to go beyond suffering by means of this purification by wearing away in this very life.
Idha, bhante, bhagavā kimāhā”ti?	What, sir, does the Buddha say about this?”
“Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.	“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katamā tisso?	What three?
Idha, abhaya, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when, Abhaya, a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	Then a monk accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sa kho so, abhaya, bhikkhu evaṃ samādhisampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Then a monk accomplished in undistractible-lucidity realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.	These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize nirvana.”
Evaṃ vutte, paṇḍitakumārako licchavi abhayaṃ licchaviṃ etadavoca:	When he said this, Paṇḍitakumāra said to Abhaya:
“kiṃ pana tvaṃ, samma abhaya, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodasī”ti?	“Dear Abhaya, is there anything in what Ānanda has said so well that you would disagree with?”
“Kyāhaṃ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodissāmi.	“How could I not agree with what was said so well by Ānanda?
Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti.	If anyone didn’t agree with him, their head would explode!”

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AN 3.75 Nivesaka: Support

75. Nivesakasutta	75. Support
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā.	“Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things.
Katamesu tīsu?	What three?
Buddhe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā:	Experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ, buddho bhagavā’ti,	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
dhamme aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā:	Experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti,	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
saṃghe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā:	Experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṃgho ujuppaṭipanno bhagavato sāvakasaṃgho ñāyappaṭipanno bhagavato sāvakasaṃgho sāmīcippaṭipanno bhagavato sāvakasaṃgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṃgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ—	There might be change in the four primary elements—
pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ.	earth, water, air, and fire—but a noble-one's-disciple with experiential confidence in the Buddha would never change.
So vatānanda, buddhe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.	In this context, ‘change’ means that such a noble-one's-disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.
Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ—	There might be change in the four primary elements—
pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva dhamme … pe …	earth, water, air, and fire—but a noble-one's-disciple with experiential confidence in The Dharma …
na tveva saṅghe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ.	or the Saṅgha would never change.
So vatānanda, saṅghe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.	In this context, ‘change’ means that such a noble-one's-disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.
Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, imesu tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.	Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these three things.”

AN 3.76 Paṭhamabhava: Existence (1st)

76. Paṭhamabhavasutta	76. Existence (1st)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“bhavo, bhavoti, bhante, vuccati.	“Sir, they speak of this thing called ‘continued existence’.
Kittāvatā nu kho, bhante, bhavo hotī”ti?	How is continued existence defined?”
“Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?	“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. ()	The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.
Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?	If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. ()	The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.
Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?	If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti.	The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
Evaṃ kho, ānanda, bhavo hotī”ti.	That’s how continued existence is defined.”

AN 3.77 Dutiyabhava: Existence (2nd)

77. Dutiyabhavasutta	77. Existence (2nd)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami … pe … āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“bhavo, bhavoti, bhante, vuccati.	“Sir, they speak of this thing called ‘continued existence’.
Kittāvatā nu kho, bhante, bhavo hotī”ti?	How is continued existence defined?”
“Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?	“If, Ānanda, there were no deeds to result in the sensual realm, would existence in the sensual realm still come about?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti.	The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.
Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?	If there were no deeds to result in the realm of luminous form, would existence in the realm of luminous form still be evident?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti.	The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.
Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?	If there were no deeds to result in the formless realm, would existence in the formless realm still be evident?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.	“So, deeds are the field, consciousness is the seed, and craving is the moisture.
Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti.	The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
Evaṃ kho, ānanda, bhavo hotī”ti.	That’s how continued existence is defined.”

AN 3.78 Sīlabbata: Precepts and Observances

78. Sīlabbatasutta	78. Precepts and Observances
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“sabbaṃ nu kho, ānanda, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphalan”ti?	“Ānanda, are all precepts and observances, lifestyles, and spiritual paths fruitful when taken as the essence?”
“Na khvettha, bhante, ekaṃsenā”ti.	“This is no simple matter, sir.”
“Tena hānanda, vibhajassū”ti.	“Well then, Ānanda, break it down.”
“Yañhissa, bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ aphalaṃ.	“Take the case of someone who cultivates precepts and observances, lifestyle, and a spiritual path, taking this as the essence. If unskillful Dharmas grow while skillful Dharmas decline, that’s not fruitful.
Yañca khvāssa, bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphalan”ti.	However, if unskillful Dharmas decline while skillful Dharmas grow, that is fruitful.”
Idamavoca āyasmā ānando.	That’s what Ānanda said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho āyasmā ānando “samanuñño me satthā”ti, uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then Ānanda, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkante āyasmante ānande bhikkhū āmantesi:	Then, not long after Ānanda had left, the Buddha addressed the monks:
“sekho, bhikkhave, ānando;	“monks, Ānanda is a trainee,
na ca panassa sulabharūpo samasamo paññāyā”ti.	but it’s not easy to find his equal in wisdom.”

AN 3.79 Gandhajāta: Fragrances

79. Gandhajātasutta	79. Fragrances
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Tīṇimāni, bhante, gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ.	“Sir, there are these three kinds of fragrance that spread only with the wind, not against it.
Katamāni tīṇi?	What three?
Mūlagandho, sāragandho, pupphagandho—	The fragrance of roots, heartwood, and flowers.
imāni kho, bhante, tīṇi gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ.	These are the three kinds of fragrance that spread only with the wind, not against it.
Atthi nu kho, bhante, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?	Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”
“Atthānanda, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti.	“There is, Ānanda, such a kind of fragrance.”
“Katamañca pana, bhante, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?	“So what, sir, is that kind of fragrance?”
“Idhānanda, yasmiṃ gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti,	“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, The Dharma, and the Saṅgha.
pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo,	They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character.
vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.	They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Tassa disāsu samaṇabrāhmaṇā vaṇṇaṃ bhāsanti: ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṃghaṃ saraṇaṃ gato hoti, pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.	Ascetics and brahmins everywhere praise them for these good qualities.
devatāpissa vaṇṇaṃ bhāsanti: ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṃghaṃ saraṇaṃ gato hoti, pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.	And even the deities praise them.
Idaṃ kho taṃ, ānanda, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatīti.	This is the kind of fragrance that spreads with the wind, and against it, and both.”
Na pupphagandho paṭivātameti,	“The fragrance of flowers doesn’t spread against the wind,
Na candanaṃ tagaramallikā vā;	nor sandalwood, pinwheel flowers, or jasmine;
Satañca gandho paṭivātameti,	But the fragrance of the good spreads against the wind;
Sabbā disā sappuriso pavāyatī”ti.	a good person’s virtue spreads in every direction.”

AN 3.80 Cūḷanikā: Lesser

80. Cūḷanikāsutta	80. Lesser
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	“Sir, I have heard and learned this in the presence of the Buddha:
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti.	‘Ānanda, the Buddha Sikhi had a disciple called Abhibhū. Standing in the Brahmā realm, he could make his voice heard throughout the galaxy.’
Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti?	I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”
“Sāvako so, ānanda, appameyyā tathāgatā”ti.	“He was a disciple, Ānanda. Realized Ones are immeasurable.”
Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca: “sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ: ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti? “Sāvako so, ānanda, appameyyā tathāgatā”ti.	For a second time …
Tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca: “sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ: ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti.	For a third time, Ānanda said to the Buddha:
Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti?	“… I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”
“Sutā te, ānanda, sahassī cūḷanikā lokadhātū”ti?	“Ānanda, have you heard of a thousandfold lesser world system, a galaxy?”
“Etassa, bhagavā, kālo; etassa, sugata, kālo,	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha speak. The monks will listen and remember it.”
“Tenahānanda, suṇāhi sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:	The Buddha said this:
“Yāvatā, ānanda, candimasūriyā pariharanti, disā bhanti virocanā, tāva sahassadhā loko.	“Ānanda, a galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters.
Tasmiṃ sahassadhā loke sahassaṃ candānaṃ, sahassaṃ sūriyānaṃ, sahassaṃ sinerupabbatarājānaṃ, sahassaṃ jambudīpānaṃ, sahassaṃ aparagoyānānaṃ, sahassaṃ uttarakurūnaṃ, sahassaṃ pubbavidehānaṃ, cattāri mahāsamuddasahassāni, cattāri mahārājasahassāni, sahassaṃ cātumahārājikānaṃ, sahassaṃ tāvatiṃsānaṃ, sahassaṃ yāmānaṃ, sahassaṃ tusitānaṃ, sahassaṃ nimmānaratīnaṃ, sahassaṃ paranimmitavasavattīnaṃ, sahassaṃ brahmalokānaṃ—	In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms.
ayaṃ vuccatānanda, sahassī cūḷanikā lokadhātu.	This is called a thousandfold lesser world system, a ‘galaxy’.
Yāvatānanda, sahassī cūḷanikā lokadhātu tāva sahassadhā loko.	A world system that extends for a thousand galaxies
Ayaṃ vuccatānanda, dvisahassī majjhimikā lokadhātu.	is called a millionfold middling world system, a ‘galactic cluster’.
Yāvatānanda, dvisahassī majjhimikā lokadhātu tāva sahassadhā loko.	A world system that extends for a thousand galactic clusters
Ayaṃ vuccatānanda, tisahassī mahāsahassī lokadhātu.	is called a billionfold great world system, a ‘galactic supercluster’.
Ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti.	If he wished, Ānanda, a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”
“Yathā kathaṃ pana, bhante, bhagavā tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti?	“But how would the Buddha make his voice heard so far?”
“Idhānanda, tathāgato tisahassimahāsahassilokadhātuṃ obhāsena phareyya.	“First, Ānanda, a Realized One would fill the galactic supercluster with light.
Yadā te sattā taṃ ālokaṃ sañjāneyyuṃ, atha tathāgato ghosaṃ kareyya saddamanussāveyya.	When sentient beings saw the light, the Realized One would project his call so that they’d hear the sound.
Evaṃ kho, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti.	That’s how a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”
Evaṃ vutte, āyasmā ānando āyasmantaṃ udāyiṃ etadavoca:	When he said this, Venerable Ānanda said to Venerable Udāyī:
“lābhā vata me, suladdhaṃ vata me,	“I’m so fortunate, so very fortunate,
yassa me satthā evaṃmahiddhiko evaṃmahānubhāvo”ti.	to have a teacher with such power and might!”
Evaṃ vutte, āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca:	When he said this, Venerable Udāyī said to Venerable Ānanda:
“kiṃ tuyhettha, āvuso ānanda, yadi te satthā evaṃmahiddhiko evaṃmahānubhāvo”ti?	“What is it to you, Reverend Ānanda, if your teacher has such power and might?”
Evaṃ vutte, bhagavā āyasmantaṃ udāyiṃ etadavoca:	When he said this, the Buddha said to Venerable Udāyī:
“mā hevaṃ, udāyi, mā hevaṃ, udāyi.	“Not so, Udāyī, not so!
Sace, udāyi, ānando avītarāgo kālaṃ kareyya, tena cittappasādena sattakkhattuṃ devesu devarajjaṃ kāreyya, sattakkhattuṃ imasmiṃyeva jambudīpe mahārajjaṃ kāreyya.	If Ānanda were to die while still not free of greed, he would rule as king of the gods for seven lifetimes, and as king of all India for seven lifetimes, because of the confidence of his heart.
Api ca, udāyi, ānando diṭṭheva dhamme parinibbāyissatī”ti.	However, Ānanda will be nirvana'd in the present life.”

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§ – AN 3 vagga 9 Samana: Ascetics

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9. Samanavagga

9. Ascetics

AN 3.81 Samaṇa: Ascetics

81. Samaṇasutta	81. Ascetics
“Tīṇimāni, bhikkhave, samaṇassa samaṇiyāni samaṇakaraṇīyāni.	“monks, there are three duties of an ascetic.
Katamāni tīṇi?	What three?
Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ—	Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.
imāni kho, bhikkhave, tīṇi samaṇassa samaṇiyāni samaṇakaraṇīyāni.	These are the three duties of an ascetic.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.	‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 3.82 Gadrabha: The Donkey

82. Gadrabhasutta	82. The Donkey
“Seyyathāpi, bhikkhave, gadrabho gogaṇaṃ piṭṭhito piṭṭhito anubandho hoti:	“Suppose, monks, a donkey followed behind a herd of cattle, thinking:
‘ahampi dammo, ahampi dammo’ti.	‘I can moo too! I can moo too!’
Tassa na tādiso vaṇṇo hoti seyyathāpi gunnaṃ, na tādiso saro hoti seyyathāpi gunnaṃ, na tādisaṃ padaṃ hoti seyyathāpi gunnaṃ.	But it doesn’t look like a cow, or sound like a cow, or leave a footprint like a cow.
So gogaṇaṃyeva piṭṭhito piṭṭhito anubandho hoti:	Still it follows behind a herd of cattle, thinking:
‘ahampi dammo, ahampi dammo’ti.	‘I can moo too! I can moo too!’
Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bhikkhusaṅghaṃ piṭṭhito piṭṭhito anubandho hoti:	In the same way, some monk follows behind the monk Saṅgha, thinking:
‘ahampi bhikkhu, ahampi bhikkhū’ti.	‘I’m a monk too! I’m a monk too!’
Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ.	But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other monks.
So bhikkhusaṅghaṃyeva piṭṭhito piṭṭhito anubandho hoti:	Still they follow behind the monk Saṇgha, thinking:
‘ahampi bhikkhu, ahampi bhikkhū’ti.	‘I’m a monk too! I’m a monk too!’
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.	‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 3.83 Khetta: Fields

83. Khettasutta	83. Fields
“Tīṇimāni, bhikkhave, kassakassa gahapatissa pubbe karaṇīyāni.	“monks, a farmer has three primary duties.
Katamāni tīṇi?	What three?
Idha, bhikkhave, kassako gahapati paṭikacceva khettaṃ sukaṭṭhaṃ karoti sumatikataṃ.	A farmer first of all makes sure the field is well ploughed and tilled.
Paṭikacceva khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ kālena bījāni patiṭṭhāpeti.	Next they plant seeds in season.
Kālena bījāni patiṭṭhāpetvā samayena udakaṃ abhinetipi apanetipi.	When the time is right, they irrigate the field and then drain it.
Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa pubbe karaṇīyāni.	These are the three primary duties of a farmer.
Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa pubbe karaṇīyāni.	In the same way, a monk has three primary duties.
Katamāni tīṇi?	What three?
Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ—	Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.
imāni kho, bhikkhave, tīṇi bhikkhussa pubbe karaṇīyāni.	These are the three primary duties of a monk.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.	‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 3.84 Vajjiputta: The Vajji

84. Vajjiputtasutta	84. The Vajji
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho aññataro vajjiputtako bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so vajjiputtako bhikkhu bhagavantaṃ etadavoca:	Then a certain Vajji monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhikamidaṃ, bhante, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati.	“Sir, each fortnight over a hundred and fifty training rules are recited.
Nāhaṃ, bhante, ettha sakkomi sikkhitun”ti.	I’m not able to train in them.”
“Sakkhissasi pana tvaṃ, bhikkhu, tīsu sikkhāsu sikkhituṃ—	“But monk, are you able to train in three trainings:
adhisīlasikkhāya, adhicittasikkhāya adhipaññāsikkhāyā”ti?	the higher ethics, the higher mind, and the higher wisdom?”
“Sakkomahaṃ, bhante, tīsu sikkhāsu sikkhituṃ— adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāyā”ti.	“I am, sir.”
“Tasmātiha tvaṃ, bhikkhu, tīsu sikkhāsu sikkhassu—	“So, monk, you should train in these three trainings:
adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya.	the higher ethics, the higher mind, and the higher wisdom.
Yato kho tvaṃ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi, adhipaññampi sikkhissasi, tassa tuyhaṃ bhikkhu adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso pahīyissati, moho pahīyissati.	As you train in these, you will give up greed, hate, and delusion.
So tvaṃ rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ na taṃ karissasi, yaṃ pāpaṃ na taṃ sevissasī”ti.	Then you won’t do anything unskillful, or practice anything bad.”
Atha kho so bhikkhu aparena samayena adhisīlampi sikkhi, adhicittampi sikkhi, adhipaññampi sikkhi.	After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom.
Tassa adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyi, doso pahīyi, moho pahīyi.	He gave up greed, hate, and delusion.
So rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ taṃ nākāsi, yaṃ pāpaṃ taṃ na sevīti.	Then he didn’t do anything unskillful, or practice anything bad.

AN 3.85 Sekkha: A Trainee

85. Sekkhasutta	85. A Trainee
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘Sekho, sekho’ti, bhante, vuccati.	“Sir, they speak of this person called ‘a trainee’.
Kittāvatā nu kho, bhante, sekho hotī”ti?	How is a trainee defined?”
“Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati.	“They train, monk, that’s why they’re called ‘a trainee’.
Kiñca sikkhati?	What is their training?
Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati.	They train in the higher ethics, the higher mind, and the higher wisdom.
Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatīti.	They train, that’s why they’re called ‘a trainee’”.
Sekhassa sikkhamānassa,	“As a trainee trains,
ujumaggānusārino;	following the straight road,
Khayasmiṃ paṭhamaṃ ñāṇaṃ,	first they know about ending;
tato aññā anantarā.	enlightenment follows in the same lifetime.
Tato aññāvimuttassa,	After that, to that poised one, freed by enlightenment
ñāṇaṃ ve hoti tādino;	with the end of the fetters of rebirth,
Akuppā me vimuttīti,	the knowledge comes:
bhavasaṃyojanakkhaye”ti.	‘My freedom is unshakable.’”

AN 3.86 Paṭhamasikkhā: Training (1st)

86. Paṭhamasikkhāsutta	86. Training (1st)
“Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati, yattha attakāmā kulaputtā sikkhanti.	“monks, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train.
Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are all included in the three trainings.
Katamā tisso?	What three?
Adhisīlasikkhā, adhicittasikkhā adhipaññāsikkhā—	The training in the higher ethics, the higher mind, and the higher wisdom.
imā kho, bhikkhave, tisso sikkhā, yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are the three trainings that include them all.
Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī.	Take the case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī.	Take another case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya mattaso kārī.	Take another case of a monk who has fulfilled their ethics and undistractible-lucidity, but has limited wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamentals, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	With the ending of the five lower fetters they’re reborn spontaneously. They are nirvana'd there, and are not liable to return from that world.
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī.	Take another case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Iti kho, bhikkhave, padesaṃ padesakārī ārādheti paripūraṃ paripūrakārī.	So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully.
Avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti.	These training rules are not a waste, I say.”

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AN 3.87 Dutiyasikkhā: Training (2nd)

87. Dutiyasikkhāsutta	87. Training (2nd)
“Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati yattha attakāmā kulaputtā sikkhanti.	“monks, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train.
Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are all included in the three trainings.
Katamā tisso?	What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā—	The training in the higher ethics, the higher mind, and the higher wisdom.
imā kho, bhikkhave, tisso sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are the three trainings that include them all.
Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī.	Take the case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual life. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti.	With the ending of three fetters they have at most seven rebirths.
Sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.	They will transmigrate at most seven times among gods and humans and then make an end of suffering.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṃkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.	With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.	With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya mattaso kārī.	Take another case of a monk who has fulfilled their ethics and undistractible-lucidity, but has limited wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto akaniṭṭhagāmī.	With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd with extra effort.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd without extra effort.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd upon landing.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī.	Take another case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Iti kho, bhikkhave, padesaṃ padesakārī ārādheti, paripūraṃ paripūrakārī, avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti.	So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say.”

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AN 3.88 Tatiyasikkhā: Training (3rd)

88. Tatiyasikkhāsutta	88. Training (3rd)
“Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati yattha attakāmā kulaputtā sikkhanti.	“monks, each fortnight over a hundred and fifty training rules come up for recitation, in which respectable people who love themselves train.
Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are all included in the three trainings.
Katamā tisso?	What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā—	The training in the higher ethics, the higher mind, and the higher wisdom.
imā kho, bhikkhave, tisso sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.	These are the three trainings that include them all.
Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī.	Take the case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.	They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?	Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.	Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.	But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.	If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd upon landing.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.	If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd without extra effort.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.	If they don’t penetrate so far, with the ending of the five lower fetters they’re nirvana'd with extra effort.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.	If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, go to the Akaniṭṭha realm.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.	If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.	If they don’t penetrate so far, with the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.	If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.
Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti padesaṃ padesakārī.	So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully.
Avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti.	These training rules are not a waste, I say.”

AN 3.89 Paṭhamasikkhattaya: Three Trainings (1st)

89. Paṭhamasikkhattayasutta	89. Three Trainings (1st)
“Tisso imā, bhikkhave, sikkhā.	“monks, these are the three trainings.
Katamā tisso?	What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.	The training in the higher ethics, the higher mind, and the higher wisdom.
Katamā ca, bhikkhave, adhisīlasikkhā?	And what is the training in the higher ethics?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.	This is called the training in the higher ethics.
Katamā ca, bhikkhave, adhicittasikkhā?	And what is the training in the higher mind?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, bhikkhave, adhicittasikkhā.	This is called the training in the higher mind.
Katamā ca, bhikkhave, adhipaññāsikkhā?	And what is the training in the higher wisdom?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṃ vuccati, bhikkhave, adhipaññāsikkhā.	This is called the training in the higher wisdom.
Imā kho, bhikkhave, tisso sikkhā”ti.	These are the three trainings.”

AN 3.90 Dutiyasikkhattaya: Three Trainings (2nd)

90. Dutiyasikkhattayasutta	90. Three Trainings (2nd)
“Tisso imā, bhikkhave, sikkhā.	“monks, these are the three trainings.
Katamā tisso?	What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.	The training in the higher ethics, the higher mind, and the higher wisdom.
Katamā ca, bhikkhave, adhisīlasikkhā?	And what is the training in the higher ethics?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.	This is called the training in the higher ethics.
Katamā ca, bhikkhave, adhicittasikkhā?	And what is the training in the higher mind?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, bhikkhave, adhicittasikkhā.	This is called the training in the higher mind.
Katamā ca, bhikkhave, adhipaññāsikkhā?	And what is the training in the higher wisdom?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Ayaṃ vuccati, bhikkhave, adhipaññāsikkhā.	This is called the training in the higher wisdom.
Imā kho, bhikkhave, tisso sikkhāti.	These are the three trainings.”
Adhisīlaṃ adhicittaṃ,	“The higher ethics, the higher mind,
adhipaññañca vīriyavā;	and the higher wisdom should be practiced
Thāmavā dhitimā jhāyī,	by those energetic, strong, and resolute,
sato guttindriyo care.	practicing jhāna, rememberful, with guarded senses.
Yathā pure tathā pacchā,	As before, so after;
yathā pacchā tathā pure;	as after, so before.
Yathā adho tathā uddhaṃ,	As below, so above;
yathā uddhaṃ tathā adho.	as above, so below.
Yathā divā tathā rattiṃ,	As by day, so by night;
yathā rattiṃ tathā divā;	as by night, so by day.
Abhibhuyya disā sabbā,	Having mastered every direction
appamāṇasamādhinā.	with limitless undistractible-lucidity,
Tamāhu sekhaṃ paṭipadaṃ,	they call them a ‘trainee on the path’,
atho saṃsuddhacāriyaṃ;	and their conduct is well purified.
Tamāhu loke sambuddhaṃ,	But a wise one who has gone to the end of the path
dhīraṃ paṭipadantaguṃ.	they call a ‘Buddha’ in the world.
Viññāṇassa nirodhena,	With the cessation of consciousness,
taṇhākkhayavimuttino;	freed by the ending of craving,
Pajjotasseva nibbānaṃ,	the liberation of their heart
vimokkho hoti cetaso”ti.	is like a lamp going out.”

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AN 3.91 Saṅkavā: At Paṅkadhā

91. Saṅkavāsutta	91. At Paṅkadhā
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena saṅkavā nāma kosalānaṃ nigamo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks. He arrived at a town of the Kosalans named Paṅkadhā,
Tatra sudaṃ bhagavā saṅkavāyaṃ viharati.	and stayed there.
Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṃ āvāsiko hoti.	Now, at that time a monk called Kassapagotta was resident at Paṅkadhā.
Tatra sudaṃ bhagavā sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandasseti samādapeti samuttejeti sampahaṃseti.	There the Buddha educated, encouraged, fired up, and inspired the monks with a Dhamma talk about the training rules.
Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:	Kassapagotta became quite impatient and bitter, thinking:
“adhisallikhatevāyaṃ samaṇo”ti.	“This ascetic is much too strict.”
Atha kho bhagavā saṅkavāyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi.	When the Buddha had stayed in Paṅkadhā as long as he wished, he set out for Rājagaha.
Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari.	Travelling stage by stage, he arrived at Rājagaha,
Tatra sudaṃ bhagavā rājagahe viharati.	and stayed there.
Atha kho kassapagottassa bhikkhuno acirapakkantassa bhagavato ahudeva kukkuccaṃ ahu vippaṭisāro:	Soon after the Buddha left, Kassapagotta became quite remorseful and regretful, thinking:
“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;	“It’s my loss, my misfortune,
yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:	that when the Buddha was talking about the training rules I became quite impatient and bitter, thinking
‘adhisallikhatevāyaṃ samaṇo’ti.	he was much too strict.
Yannūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike accayaṃ accayato deseyyan”ti.	Why don’t I go to the Buddha and confess my mistake to him?”
Atha kho kassapagotto bhikkhu senāsanaṃ saṃsāmetvā pattacīvaramādāya yena rājagahaṃ tena pakkāmi.	Then Kassapagotta set his lodgings in order and, taking his bowl and robe, set out for Rājagaha.
Anupubbena yena rājagahaṃ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kassapagotto bhikkhu bhagavantaṃ etadavoca:	Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Ekamidaṃ, bhante, samayaṃ bhagavā saṅkavāyaṃ viharati, saṅkavā nāma kosalānaṃ nigamo. Tatra, bhante, bhagavā sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassesi samādapesi samuttejesi sampahaṃsesi. Tassa mayhaṃ bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo: ‘adhisallikhatevāyaṃ samaṇo’ti. Atha kho bhagavā saṅkavāyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. () Tassa mayhaṃ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṃ ahu vippaṭisāro: ‘alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo: “adhisallikhatevāyaṃ samaṇo”ti. Yannūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike accayaṃ accayato deseyyan’ti. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo:	I have made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about the training rules, and to think:
‘adhisallikhatevāyaṃ samaṇo’ti.	‘This ascetic is much too strict.’
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha taṃ, kassapa, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yassa te mayi sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo: ‘adhisallikhatevāyaṃ samaṇo’ti.	“Indeed, Kassapa, you made a mistake.
Yato ca kho tvaṃ, kassapa, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.	But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhihesā, kassapa, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati.	For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.
Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno na vaṇṇaṃ bhaṇāmi.	Kassapa, take the case of a senior monk who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other monks who don’t want to train to take up the training. And they don’t truthfully and substantively praise at the right time those monks who do want to train. I don’t praise that kind of senior monk.
Taṃ kissa hetu?	Why is that?
Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāyāti.	Because, hearing that I praised that monk, other monks might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering.
Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṃ bhaṇāmi.	That’s why I don’t praise that kind of senior monk.
Majjhimo cepi, kassapa, bhikkhu hoti … pe …	Take the case of a middle monk who doesn’t want to train …
navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno na vaṇṇaṃ bhaṇāmi. Taṃ kissa hetu? Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāyāti.	Take the case of a junior monk who doesn’t want to train …
Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṃ bhaṇāmi.	That’s why I don’t praise that kind of junior monk.
Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno vaṇṇaṃ bhaṇāmi.	Kassapa, take the case of a senior monk who does want to train and praises taking up the training. They encourage other monks who don’t want to train to take up the training. And they truthfully and substantively praise at the right time those monks who do want to train. I praise that kind of senior monk.
Taṃ kissa hetu?	Why is that?
Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyāti.	Because, hearing that I praised that monk, other monks might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness.
Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṃ bhaṇāmi.	That’s why I praise that kind of senior monk.
Majjhimo cepi, kassapa, bhikkhu hoti sikkhākāmo … pe …	Take the case of a middle monk who wants to train …
navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno vaṇṇaṃ bhaṇāmi. Taṃ kissa hetu? Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyāti.	Take the case of a junior monk who wants to train …
Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṃ bhaṇāmī”ti.	That’s why I praise that kind of junior monk.”
	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 3	Numbered Discourses 3

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§ – AN 3 vagga 10 Loṇakapalla: A Lump of Salt

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10. Loṇakapallavagga

10. A Lump of Salt

AN 3.92 Accāyika: Urgent

92. Accāyikasutta	92. Urgent
“Tīṇimāni, bhikkhave, kassakassa gahapatissa accāyikāni karaṇīyāni.	“monks, a farmer has three urgent duties.
Katamāni tīṇi?	What three?
Idha, bhikkhave, kassako gahapati sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karoti sumatikataṃ.	A farmer swiftly makes sure the field is well ploughed and tilled.
Sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ sīghaṃ sīghaṃ bījāni patiṭṭhāpeti.	Next they swiftly plant seeds in season.
Sīghaṃ sīghaṃ bījāni patiṭṭhāpetvā sīghaṃ sīghaṃ udakaṃ abhinetipi apanetipi.	When the time is right, they swiftly irrigate or drain the field.
Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa accāyikāni karaṇīyāni.	These are the three urgent duties of a farmer.
Tassa kho taṃ, bhikkhave, kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā:	That farmer has no special power or ability to say:
‘ajjeva me dhaññāni jāyantu, sveva gabbhīni hontu, uttarasveva paccantū’ti.	‘Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!’
Atha kho, bhikkhave, hoti so samayo yaṃ tassa kassakassa gahapatissa tāni dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi.	But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change.
Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa accāyikāni karaṇīyāni.	In the same way, a monk has three urgent duties.
Katamāni tīṇi?	What three?
Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ—	Undertaking the training in the higher ethics, the higher mind, and the higher wisdom.
imāni kho, bhikkhave, tīṇi bhikkhussa accāyikāni karaṇīyāni.	These are the three urgent duties of a monk.
Tassa kho taṃ, bhikkhave, bhikkhuno natthi sā iddhi vā ānubhāvo vā:	That monk has no special power or ability to say:
‘ajjeva me anupādāya āsavehi cittaṃ vimuccatu sve vā uttarasve vā’ti.	‘Let my mind be freed from asinine-inclinations by not grasping today! Or tomorrow! Or the day after!’
Atha kho, bhikkhave, hoti so samayo yaṃ tassa bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato anupādāya āsavehi cittaṃ vimuccati.	But there comes a time—as that monk trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from asinine-inclinations by not grasping.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne, tibbo chando bhavissati adhipaññāsikkhāsamādāne’ti.	‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 3.93 Paviveka: Seclusion

93. Pavivekasutta	93. Seclusion
“Tīṇimāni, bhikkhave, aññatitthiyā paribbājakā pavivekāni paññāpenti.	“monks, wanderers who follow other paths advocate three kinds of seclusion.
Katamāni tīṇi?	What three?
Cīvarapavivekaṃ, piṇḍapātapavivekaṃ, senāsanapavivekaṃ.	Seclusion in robes, alms-food, and lodgings.
Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti, sāṇānipi dhārenti, masāṇānipi dhārenti, chavadussānipi dhārenti, paṃsukūlānipi dhārenti, tirīṭānipi dhārenti, ajinampi dhārenti, ajinakkhipampi dhārenti, kusacīrampi dhārenti, vākacīrampi dhārenti, phalakacīrampi dhārenti, kesakambalampi dhārenti, vālakambalampi dhārenti, ulūkapakkhikampi dhārenti.	Wanderers who follow other paths advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti.	This is what wanderers who follow other paths advocate for seclusion in robes.
Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti.	Wanderers who follow other paths advocate this kind of seclusion in alms-food.
Sākabhakkhāpi honti, sāmākabhakkhāpi honti, nīvārabhakkhāpi honti, daddulabhakkhāpi honti, haṭabhakkhāpi honti, kaṇabhakkhāpi honti, ācāmabhakkhāpi honti, piññākabhakkhāpi honti, tiṇabhakkhāpi honti, gomayabhakkhāpi honti, vanamūlaphalāhārā yāpenti pavattaphalabhojī.	They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti.	This is what the wanderers who follow other paths advocate for seclusion in alms-food.
Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti araññaṃ rukkhamūlaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ bhusāgāraṃ.	Wanderers who follow other paths advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut.
Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti.	This is what wanderers who follow other paths advocate for seclusion in lodgings.
Imāni kho, bhikkhave, tīṇi aññatitthiyā paribbājakā pavivekāni paññāpenti.	These are the three kinds of seclusion that wanderers who follow other paths advocate.
Tīṇi kho panimāni, bhikkhave, imasmiṃ dhammavinaye bhikkhuno pavivekāni.	In this Dharma and training, there are three kinds of seclusion for a monk.
Katamāni tīṇi?	What three?
Idha, bhikkhave, bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti;	Firstly, a monk is ethical, giving up unethical conduct, being secluded from it.
sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti;	They have right view, giving up wrong view, being secluded from it.
khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti.	They’ve ended asinine-inclinations, giving up asinine-inclinations, being secluded from them.
Yato kho, bhikkhave, bhikkhu sīlavā hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti.	When a monk has these three kinds of seclusion,
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’.	they’re called a monk who has reached the peak and the pith, being pure and grounded in the essential.
Seyyathāpi, bhikkhave, kassakassa gahapatissa sampannaṃ sālikkhettaṃ.	When a farmer’s rice field is ripe,
Tamenaṃ kassako gahapati sīghaṃ sīghaṃ lavāpeyya.	they’d have the rice cut swiftly,
Sīghaṃ sīghaṃ lavāpetvā sīghaṃ sīghaṃ saṅgharāpeyya.	gathered swiftly,
Sīghaṃ sīghaṃ saṅgharāpetvā sīghaṃ sīghaṃ ubbahāpeyya.	transported swiftly,
Sīghaṃ sīghaṃ ubbahāpetvā sīghaṃ sīghaṃ puñjaṃ kārāpeyya.	made into heaps swiftly,
Sīghaṃ sīghaṃ puñjaṃ kārāpetvā sīghaṃ sīghaṃ maddāpeyya.	threshed swiftly,
Sīghaṃ sīghaṃ maddāpetvā sīghaṃ sīghaṃ palālāni uddharāpeyya. Sīghaṃ sīghaṃ palālāni uddharāpetvā sīghaṃ sīghaṃ bhusikaṃ uddharāpeyya.	the straw and chaff removed swiftly,
Sīghaṃ sīghaṃ bhusikaṃ uddharāpetvā sīghaṃ sīghaṃ opunāpeyya.	winnowed swiftly,
Sīghaṃ sīghaṃ opunāpetvā sīghaṃ sīghaṃ atiharāpeyya.	brought over swiftly,
Sīghaṃ sīghaṃ atiharāpetvā sīghaṃ sīghaṃ koṭṭāpeyya.	threshed swiftly,
Sīghaṃ sīghaṃ koṭṭāpetvā sīghaṃ sīghaṃ thusāni uddharāpeyya.	and have the husks removed swiftly.
Evamassu tāni, bhikkhave, kassakassa gahapatissa dhaññāni aggappattāni sārappattāni suddhāni sāre patiṭṭhitāni.	In this way that farmer’s crop would reach the peak and the pith, being pure and consisting only of what is essential.
Evamevaṃ kho, bhikkhave, yato bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti;	In the same way, when a monk is ethical, giving up unethical conduct, being secluded from it;
sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti;	when they have right view, giving up wrong view, being secluded from it;
khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti.	when they’ve ended asinine-inclinations, giving up asinine-inclinations, being secluded from them:
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’”ti.	they’re called a monk who has reached the peak and the pith, being pure and grounded in the essential.”

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AN 3.94 Sarada: Springtime

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94. Saradasutta	94. Springtime
“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca.	“After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
Evamevaṃ kho, bhikkhave, yato ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ uppajjati, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti—	In the same way, when the stainless, immaculate vision of The Dharma arises in a noble-one's-disciple, three fetters are given up:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.	identity view, doubt, and misapprehension of precepts and observances.
Athāparaṃ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca.	Afterwards they get rid of two things: desire and aversion.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Tasmiñce, bhikkhave, samaye ariyasāvako kālaṃ kareyya, natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyyā”ti.	If that noble-one's-disciple passed away at that time, they’re bound by no fetter that might return them to this world.”

b. bodhi footnotes

538 Mp explains the dhammacakkhu with reference to the commentarial conception of momentary path experiences as the
“eye of the path of stream-entry that comprehends the Dhamma of the four noble truths.”
539 This phrase normally denotes the attainment of non-returning.
Mp, however, identifies this disciple as a “jhāna non-returner” (jhānānāgāmī),
that is, a stream-enterer or once-returner who also attains jhāna.
Though such a practitioner has not yet eliminated the two fetters of sensual desire and ill will,
by attaining jhāna he or she is bound to be reborn in the form realm and attain nibbāna there,
without taking another rebirth in the sense sphere.

AN 3.95 Parisā: Assemblies

95. Parisāsutta	95. Assemblies
“Tisso imā, bhikkhave, parisā.	“monks, these are the three assemblies.
Katamā tisso?	What three?
Aggavatī parisā, vaggā parisā, samaggā parisā.	An assembly of the best, a divided assembly, and a harmonious assembly.
Katamā ca, bhikkhave, aggavatī parisā?	And what is an assembly of the best?
Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.	An assembly where the senior monks are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example.
Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Ayaṃ vuccati, bhikkhave, aggavatī parisā.	This is called an assembly of the best.
Katamā ca, bhikkhave, vaggā parisā?	And what is a divided assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, ayaṃ vuccati, bhikkhave, vaggā parisā.	An assembly where the monks argue, quarrel, and fight, continually wounding each other with barbed words. This is called a divided assembly.
Katamā ca, bhikkhave, samaggā parisā?	And what is a harmonious assembly?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, ayaṃ vuccati, bhikkhave, samaggā parisā.	An assembly where the monks live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.
Yasmiṃ, bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti.	When the monks live in harmony like this, they make much merit.
Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā.	At that time the monks live in a holy dwelling, that is, the heart’s release by rejoicing.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā samuddaṃ paripūrenti.	It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti.	In the same way, when the monks are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they make much merit.
Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā.	At that time the monks live in a holy dwelling, that is, the heart’s release by rejoicing.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Imā kho, bhikkhave, tisso parisā”ti.	These are the three assemblies.”

AN 3.96 Paṭhamaājānīya: The Thoroughbred (1st)

96. Paṭhamaājānīyasutta	96. The Thoroughbred (1st)
“Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.	“monks, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.
Katamehi tīhi?	What three?
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.	It’s when a fine royal thoroughbred is beautiful, strong, and fast.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.	A fine royal thoroughbred with these three factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.	It’s when a monk is beautiful, strong, and fast.
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?	And how is a monk beautiful?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.	That’s how a monk is beautiful.
Kathañca, bhikkhave, bhikkhu balasampanno hoti?	And how is a monk strong?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.	That’s how a monk is strong.
Kathañca, bhikkhave, bhikkhu javasampanno hoti?	And how is a monk fast?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti;	It’s when a monk truly understands: ‘This is suffering’ …
‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti;	‘This is the origin of suffering’ …
‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti;	‘This is the cessation of suffering’ …
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.	That’s how a monk is fast.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 3.97 Dutiyaājānīya: The Thoroughbred (2nd)

97. Dutiyaājānīyasutta	97. The Thoroughbred (2nd)
“Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati.	“monks, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi tīhi?	What three?
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.	It’s when a fine royal thoroughbred is beautiful, strong, and fast.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.	A fine royal thoroughbred with these three factors is worthy of a king, …
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.	It’s when a monk is beautiful, strong, and fast.
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?	And how is a monk beautiful?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.	That’s how a monk is beautiful.
Kathañca, bhikkhave, bhikkhu balasampanno hoti?	And how is a monk strong?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.	That’s how a monk is strong.
Kathañca, bhikkhave, bhikkhu javasampanno hoti?	And how is a monk fast?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.	That’s how a monk is fast.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 3.98 Tatiyaājānīya: The Thoroughbred (3rd)

98. Tatiyaājānīyasutta	98. The Thoroughbred (3rd)
“Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati.	“monks, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi tīhi?	What three?
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.	It’s when a fine royal thoroughbred is beautiful, strong, and fast.
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.	A fine royal thoroughbred with these three factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.	It’s when a monk is beautiful, strong, and fast.
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?	And how is a monk beautiful?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.	That’s how a monk is beautiful.
Kathañca, bhikkhave, bhikkhu balasampanno hoti?	And how is a monk strong?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.	That’s how a monk is strong.
Kathañca, bhikkhave, bhikkhu javasampanno hoti?	And how is a monk fast?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.	That’s how a monk is fast.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 3.99 Potthaka: Jute

99. Potthakasutta	99. Jute
“Navopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca.	“Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out.
Jiṇṇampi, bhikkhave, potthakaṃ ukkhaliparimajjanaṃ vā karonti saṅkārakūṭe vā naṃ chaḍḍenti.	They use worn out jute canvas for scrubbing pots, or else they just throw it away on the rubbish heap.
Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti dussīlo pāpadhammo.	In the same way, if a junior monk is unethical, of bad character,
Idamassa dubbaṇṇatāya vadāmi.	this is how they’re ugly, I say.
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is just as ugly as jute canvas.
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya.	If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering.
Idamassa dukkhasamphassatāya vadāmi.	This is how they’re unpleasant to touch, I say.
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is just as unpleasant to touch as jute canvas.
Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ.	Any robes, alms-food, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor.
Idamassa appagghatāya vadāmi.	This is how they’re worthless, I say.
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is just as worthless as jute canvas.
Majjhimo cepi, bhikkhave, bhikkhu hoti … pe …	If a middle monk is unethical, of bad character, this is how they’re ugly, I say. …
thero cepi, bhikkhave, bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	If a senior monk is unethical, of bad character, this is how they’re ugly, I say. …
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya vadāmi. Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering.
Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati.	If such a senior monk speaks among the Saṅgha,
Tamenaṃ bhikkhū evamāhaṃsu:	the monks say:
‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena,	‘What’s an incompetent fool like you got to say?
tvampi nāma bhaṇitabbaṃ maññasī’ti.	How on earth could you imagine you’ve got something worth saying!’
So kupito anattamano tathārūpiṃ vācaṃ nicchāreti yathārūpāya vācāya saṅgho taṃ ukkhipati, saṅkārakūṭeva naṃ potthakaṃ.	That person becomes angry and upset, and blurts out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.
Navampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca.	Cloth from Kāsī is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out.
Jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ ratanapaliveṭhanaṃ vā karoti gandhakaraṇḍake vā naṃ pakkhipanti.	They use worn out cloth from Kāsī for wrapping, or else they place it in a fragrant casket.
Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi.	In the same way, if a junior monk is ethical, of good character, this is how they’re beautiful, I say.
Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is just as beautiful as cloth from Kāsī.
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya.	If you associate with, accompany, and attend to such a person, following their example, it will be for your lasting welfare and happiness.
Idamassa sukhasamphassatāya vadāmi.	This is how they’re pleasant to touch, I say.
Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ sukhasamphassaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is just as pleasant to touch as cloth from Kāsī.
Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ.	Any robes, alms-food, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor.
Idamassa mahagghatāya vadāmi.	This is how they’re valuable, I say.
Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ mahagghaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is just as valuable as cloth from Kāsī.
Majjhimo cepi, bhikkhave, bhikkhu hoti … pe …	If a middle monk is ethical, of good character, this is how they’re beautiful, I say. …
thero cepi, bhikkhave, bhikkhu hoti … pe … puggalaṃ vadāmi.	If a senior monk is ethical, of good character, this is how they’re beautiful, I say. …
Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṃghamajjhe bhaṇati.	If such a senior monk speaks in the midst of the Saṅgha,
Tamenaṃ bhikkhū evamāhaṃsu:	the monks say:
‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’ti.	‘Venerables, be quiet! The senior monk is speaking on The Dharma and training.’
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘kāsikavatthūpamā bhavissāma, na potthakūpamā’ti.	‘We will be like cloth from Kāsī, not like jute canvas.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

❧

AN 3.100 Loṇakapalla: A Lump of Salt

100. Loṇakapallasutta	100. A Lump of Salt
“Yo, bhikkhave, evaṃ vadeyya:	“monks, suppose you say:
‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya.	‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.
Yo ca kho, bhikkhave, evaṃ vadeyya:	Suppose you say:
‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathāssa vipākaṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya.	‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.
Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.	Take the case of a person who does a trivial bad deed, but it lands them in hell.
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.	While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot.
Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti?	What kind of person does a trivial bad deed, but it lands them in hell?
Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī.	A person who hasn’t developed their physical endurance, ethics, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering.
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.	That kind of person does a trivial bad deed, but it lands them in hell.
Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva?	What kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot?
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī.	A person who has developed their physical endurance, ethics, mind, and wisdom. They’re not small-minded, but are big-hearted, living without limits.
Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.	That kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot.
Seyyathāpi, bhikkhave, puriso loṇakapallaṃ paritte udakamallake pakkhipeyya.	Suppose a person was to drop a lump of salt into a small bowl of water.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu taṃ parittaṃ udakaṃ amunā loṇakapallena loṇaṃ assa apeyyan”ti?	Would that small bowl of water become salty and undrinkable?”
“Evaṃ, bhante”.	“Yes, sir.
“Taṃ kissa hetu”?	Why is that?
“Aduñhi, bhante, parittaṃ udakakapallake udakaṃ, taṃ amunā loṇakapallena loṇaṃ assa apeyyan”ti.	Because there is only a little water in the bowl.”
“Seyyathāpi, bhikkhave, puriso loṇakapallakaṃ gaṅgāya nadiyā pakkhipeyya.	“Suppose a person was to drop a lump of salt into the Ganges river.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu sā gaṅgā nadī amunā loṇakapallena loṇaṃ assa apeyyā”ti?	Would the Ganges river become salty and undrinkable?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo”ti.	Because the Ganges river is a vast mass of water.”
“Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.	“This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell.
Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.	While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati.	Take the case of a person who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati.	While another person who isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati?	What kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars?
Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo.	A person who is poor, with few possessions and little wealth.
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati.	That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati?	What kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars?
Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo.	A person who is rich, affluent, and wealthy.
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati.	That kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakaṃ pāpakammaṃ kataṃ. Tamenaṃ nirayaṃ upaneti.	This is how it is in the case of a person who does a trivial bad deed, but they go to hell.
Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.	While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ, appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.	It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another.
Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ?	What kind of person can they punish?
Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo.	A person who is poor, with few possessions and little wealth.
Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.	That’s the kind of person they can punish.
Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.	What kind of person can’t they punish?
Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā.	A person who is rich, affluent, and wealthy.
Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ.	That’s the kind of person they can’t punish.
Aññadatthu pañjalikova naṃ yācati:	In fact, all they can do is raise their joined palms and ask:
‘dehi me, mārisa, urabbhaṃ vā urabbhadhanaṃ vā’ti.	‘Please, good sir, give me my sheep or pay me for it.’
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.	This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell.
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.	While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …
Yo, bhikkhave, evaṃ vadeyya:	monks, suppose you say:
‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya.	‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.
Yo ca kho, bhikkhave, evaṃ vadeyya:	Suppose you say:
‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathā tassa vipākaṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti.	‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.”

❧

AN 3.101 Paṃsudhovaka: A Panner

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(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
🔗AN 3.101 notes
AN ^3.0 (five levels of gold impurity)
AN ^3.0 (Gold’s gross impurities)
AN ^3.0 (Gold’s moderate impurities)
AN ^3.0 (Gold’s fine impurities)
AN ^3.0 (gold dust)
AN ^3.0 (Gold malleable, luminous, ready to be worked)
AN ^3.0 (5 gold correspondences with meditators samādhi)
AN ^3.0 (monk’s gross impurities = misconduct of body, speech, mind → gold’s coarse impurities)
AN ^3.0 (monk’s moderate impurities = thoughts of sensuality, ill will, etc. → gold’s moderate impurities)
AN ^3.0 (monk’s fine impurities = thoughts about home life → gold’s fine impurities)
AN ^3.0 (first jhāna has Dhamma thoughts → gold dust)
AN ^3.0 (purifed 4th jhana → easily make any gold ornament)
AN ^3.0 (He can exercise any of the 6 abhiññā...)

§101.5 – (five levels of gold impurity)

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§5.1 – (Gold’s gross impurities)

“Santi, bhikkhave, jātarūpassa oḷārikā upakkilesā paṃsuvālukā sakkharakaṭhalā.	“Gold has coarse corruptions: sand, soil, and gravel.
Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā doṇiyaṃ ākiritvā dhovati sandhovati niddhovati.	A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it.

§5.2 – (Gold’s moderate impurities)

Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā.	When that’s been eliminated, there are medium corruptions in the gold: fine grit and coarse sand.
Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati.	The panner washes it again.

§5.3 – (Gold’s fine impurities)

Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā.	When that’s been eliminated, there are fine corruptions in the gold: fine sand and black grime.
Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati.	The panner washes it again.

§5.4 – (gold dust)

Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ suvaṇṇasikatāvasissanti.	When that’s been eliminated, only gold dust is left.
Tamenaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṃ mūsāyaṃ pakkhipitvā dhamati sandhamati niddhamati.	A goldsmith or their apprentice places the gold in a crucible where they blow, melt, and smelt it.
Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ aniddhantakasāvaṃ, na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.	Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working.

§5.5 – (Gold malleable, luminous, ready to be worked)

Hoti so, bhikkhave, samayo yaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ dhamati sandhamati niddhamati.	But the goldsmith keeps on blowing, melting, and smelting it.
Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ niddhantakasāvaṃ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.	The gold becomes pliable, workable, and radiant, not brittle, and ready to be worked.
Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṃ anubhoti.	Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

§101.15 – (5 gold correspondences with meditators samādhi)

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§15.1 – (monk’s gross impurities = misconduct of body, speech, mind → gold’s coarse impurities)

Evamevaṃ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

In the same way, a monk who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them.

§15.2 – (monk’s moderate impurities = thoughts of sensuality, ill will, etc. → gold’s moderate impurities)

Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṃsāvitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them.

§15.3 – (monk’s fine impurities = thoughts about home life → gold’s fine impurities)

Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṃyutto vitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them.

§15.4 – (first jhāna has Dhamma thoughts → gold dust)

Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ dhamma-vitakk-āvasissanti.	When they’ve been given up and eliminated, only thoughts about the ☸Dharma are left.
So hoti samādhi na ceva santo na ca paṇīto nap-paṭip-passaddha-laddho na ekodi-bhāv-ādhigato sa-saṅkhāra-niggayhavāritagato.	That undistractible-lucidity is not peaceful, not sublime, not [sufficiently] pacified, not [sufficiently] singular in focus, but is held in place by forceful suppression [of first jhāna’s vitakka thoughts focusing on the Dharma].
	[Internal settling, singular focus, and undistractible ludicity are the explicit terms that first appear in second jhāna’s formula, and are absent from the first jhāna.]

§15.5 – (purifed 4th jhana → easily make any gold ornament)

Hoti so, bhikkhave, samayo yaṃ taṃ cittaṃ ajjhattaṃyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati.	But there comes a time when that mind is stilled internally; it settles, becomes singular in focus, and becomes undistractible and lucid in samādhi.
So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato.	That undistractible-lucidity is peaceful and sublime and pacified and singular in focus, not held in place by forceful suppression [of first jhāna’s thoughts related to Dharma].
Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.	They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

§101.20 – (He can exercise any of the 6 abhiññā...)

(see 6ab ⚡☸)

So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,	If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.	They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ dibbe ca mānuse ca ye dūre santike cā’ti,	If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.	They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,	If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.	They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: “amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno”ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,	If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.	They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,	If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings, alas, did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.	They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,	If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti.	They are capable of realizing it, in each and every case.

❧

AN 3.102 Nimitta: Signs

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(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
(also see FLP )
AN ^3.0 (balancing 3 factors of samādhi)
AN ^3.0 (too much samādhi → laziness)
AN ^3.0 (too much paggaha/energy → restlessness)
AN ^3.0 (too much upekkha → not enough samādhi to get nirvana)
AN ^3.0 (if 3 factors balanced properly → ready for 6 abhiñña)
AN ^3.0 (simile of goldsmith)
AN ^3.0 (fan too much → gold gets scorched)
AN ^3.0 (water too much → gold gets cold)
AN ^3.0 (too much upekkha/observation → gold not properly processed)
AN ^3.0 (3 factors in balance → gold pliable and ready to be made into ornament)
AN ^3.0 (He can exercise any of the 6 abhiññā...)

§102.1 – (balancing 3 factors of samādhi)

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“Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni—	“monks, a monk committed to the higher mind should focus on three signs from time to time.
kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ.	The sign of undistractible-lucidity, the sign of uplifted-energy, and the sign of equanimous-observation.

§1.1 – (too much samādhi → laziness)

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya.

If a monk dedicated to the higher mind focuses solely on the sign of undistractible-lucidity, it’s likely their mind will incline to laziness.

§1.2 – (too much paggaha/energy → restlessness)

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya.

If they focus solely on the sign of uplifted-energy, it’s likely their mind will incline to restlessness.

§1.3 – (too much upekkha → not enough samādhi to get nirvana)

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya.

If they focus solely on the sign of equanimous-observation, it’s likely their mind won’t enter right undistractible-&-lucid for the ending of asinine-inclinations.

§1.4 – (if 3 factors balanced properly → ready for 6 abhiñña)

Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.

But when a monk dedicated to the higher mind focuses from time to time on the sign of undistractible-lucidity, the sign of uplifted-energy, and the sign of equanimous-observation, their mind becomes pliable, workable, and radiant, not brittle, and has entered right undistractible-lucidity for the ending of asinine-inclinations..

§102.10 – (simile of goldsmith)

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Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati.

It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it.

§10.1 – (fan too much → gold gets scorched)

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya.

If they solely fanned it, the gold would likely be scorched.

§10.2 – (water too much → gold gets cold)

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya.

If they solely sprinkled water on it, the gold would likely cool down.

§10.3 – (too much upekkha/observation → gold not properly processed)

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya.

If they solely watched over it, the gold would likely not be properly processed.

§10.4 – (3 factors in balance → gold pliable and ready to be made into ornament)

Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.	But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked.
Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṃ anubhoti.	Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

(repeat section before simile)

Evamevaṃ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni—	In the same way, a monk committed to the higher mind should focus on three signs from time to time.
kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya.	The sign of undistractible-lucidity, the sign of uplifted-energy, and the sign of equanimous-observation. …
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.	When a monk dedicated to the higher mind focuses from time to time on the sign of undistractible-lucidity, the sign of uplifted-energy, and the sign of equanimous-observation, their mind becomes pliable, workable, and radiant, not brittle, and has entered right undistractible-lucidity for the ending of asinine-inclinations.
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.	They become capable of realizing anything that can be realized by turning their mind toward insight, in each and every case.

§102.20 – (He can exercise any of the 6 abhiññā...)

(see 6ab ⚡☸)

So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ … pe …	If they wish: ‘May I wield the many kinds of psychic power’ …
(cha abhiññā vitthāretabbā.)	‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ …
‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.’ …	‘May I recollect many kinds of past lives.’ …
Āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyyan’ti,	‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti.	They are capable of realizing it, in each and every case.

❧

§ – AN 3 vagga 11 Sambodha: Awakening

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11. Sambodhavagga	11. Awakening
Aṅguttara Nikāya 3	Numbered Discourses 3

AN 3.103 Pubbevasambodha: Before Awakening

103. Pubbevasambodhasutta	103. Before Awakening
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho loke assādo, ko ādīnavo, kiṃ nissaraṇan’ti?	‘What’s the gratification in the world? What’s the drawback? What’s the escape?’
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘yaṃ kho lokaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ loke assādo.	‘The pleasure and happiness that arise from the world: this is its gratification.
Yaṃ loko anicco dukkho vipariṇāmadhammo, ayaṃ loke ādīnavo.	That the world is impermanent, suffering, and perishable: this is its drawback.
Yo loke chandarāgavinayo chandarāgappahānaṃ, idaṃ loke nissaraṇan’ti.	Removing and giving up desire and greed for the world: this is its escape.’
Yāvakīvañcāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

AN 3.104 Paṭhamaassāda: Gratification (1st)

104. Paṭhamaassādasutta	104. Gratification (1st)
“Lokassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo loke assādo tadajjhagamaṃ.	“monks, I went in search of the world’s gratification, and I found it.
Yāvatako loke assādo, paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of gratification in the world.
Lokassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo loke ādīnavo tadajjhagamaṃ.	I went in search of the world’s drawbacks, and I found them.
Yāvatako loke ādīnavo, paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of the drawbacks in the world.
Lokassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ loke nissaraṇaṃ tadajjhagamaṃ.	I went in search of escape from the world, and I found it.
Yāvatakaṃ loke nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.	I’ve seen clearly with wisdom the full extent of escape from the world.
Yāvakīvañcāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

AN 3.105 Dutiyaassāda: Gratification (2nd)

105. Dutiyaassādasutta	105. Gratification (2nd)
“No cedaṃ, bhikkhave, loke assādo abhavissa, nayidaṃ sattā loke sārajjeyyuṃ.	“monks, if there were no gratification in the world, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti.	But because there is gratification in the world, sentient beings do love it.
No cedaṃ, bhikkhave, loke ādīnavo abhavissa, nayidaṃ sattā loke nibbindeyyuṃ.	If the world had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti.	But because the world has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, loke nissaraṇaṃ abhavissa, nayidaṃ sattā lokamhā nissareyyuṃ.	If there were no escape from the world, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṃ, tasmā sattā lokamhā nissaranti.	But because there is an escape from the world, sentient beings do escape from it.
Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsuṃ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā vihariṃsu.	As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.
Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsuṃ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti.	But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”

AN 3.106 Samaṇabrāhmaṇa: Ascetics and Brahmins

106. Samaṇabrāhmaṇasutta	106. Ascetics and Brahmins
“Ye keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti,	“monks, there are ascetics and brahmins who don’t truly understand the world’s gratification, drawback, and escape for what they are.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti,	There are ascetics and brahmins who do truly understand the worlds’ gratification, drawback, and escape for what they are.
te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

AN 3.107 Ruṇṇa: Wailing

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107. Ruṇṇasutta	107. Wailing
“ruṇṇam-idaṃ, bhikkhave,	(1) “wailing: -this, *********,
ariyassa vinaye yadidaṃ gītaṃ.	[is what the] noble-one's discipline calls singing.
ummattakam-idaṃ, bhikkhave,	(2)“madness: -this, *********,
ariyassa vinaye yadidaṃ naccaṃ.	[is what the] noble-one's discipline calls dancing.
komāra-kam-idaṃ, bhikkhave,	(3) “childish-behavior: -this, *********,
ariyassa vinaye yadidaṃ	[is what the] noble-one's discipline calls
ativelaṃ danta-vidaṃsaka-hasitaṃ.	excessive-duration (of) teeth-exposed-laughter.
tasmātiha, bhikkhave,	Therefore, monks,
setu-ghāto gīte,	[let there be] bridge-destroying (in regard to) singing,
setu-ghāto nacce,	[let there be] bridge-destroying (in regard to) dancing,
alaṃ vo dhammap-pamoditānaṃ sataṃ sitaṃ	{When you smile in} Dhamma-rejoicing,
sitamattāyā”ti.	you may simply show a smile.”
pañcamaṃ.	(end of sutta)

Mp Commentary says

Mp: “When there is a reason to smile [in rejoicing in the Dhamma], it is proper to smile merely by showing the tips of your teeth simply to show that you are pleased.”

AN 3.108 Atitti: Satisfaction

108. Atittisutta	108. Satisfaction
“Tiṇṇaṃ, bhikkhave, paṭisevanāya natthi titti.	“monks, there are three indulgences that never satisfy.
Katamesaṃ tiṇṇaṃ?	What three?
soppassa, bhikkhave, paṭisevanāya natthi titti.	(1) There is no satiation by indulging in sleep.
surāmerayapānassa, bhikkhave, paṭisevanāya natthi titti.	(2) There is no satiation by indulging in liquor and wine.
methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti.	(3) There is no satiation by indulging in sexual intercourse.
Imesaṃ, bhikkhave, tiṇṇaṃ paṭisevanāya natthi tittī”ti.	These are the three indulgences that never satisfy.”

AN 3.109 Arakkhita: Unprotected

109. Arakkhitasutta	109. Unprotected
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“citte, gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti.	“Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected.
Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti.	When deeds are unprotected, they become corrupted.
Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti.	When deeds are corrupted, they become rotten.
Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind are rotten will not have a good death.
Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṃ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti;	It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected.
kūṭampi avassutaṃ hoti, gopānasiyopi avassutā honti, bhittipi avassutā hoti;	They get soaked,
kūṭampi pūtikaṃ hoti, gopānasiyopi pūtikā honti, bhittipi pūtikā hoti.	and become rotten.
Evamevaṃ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti.	In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. …
Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind are rotten will not have a good death.
Citte, gahapati, rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti.	When the mind is protected, bodily, verbal, and mental deeds are protected.
Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti.	When deeds are protected, they don’t become corrupted.
Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti.	When deeds aren’t corrupted, they don’t become rotten.
Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.
Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi rakkhitaṃ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti;	It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected.
kūṭampi anavassutaṃ hoti, gopānasiyopi anavassutā honti, bhittipi anavassutā hoti;	They don’t get soaked,
kūṭampi apūtikaṃ hoti, gopānasiyopi apūtikā honti, bhittipi apūtikā hoti.	and they don’t become rotten.
Evamevaṃ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti.	In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. …
Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā”ti.	Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.”

AN 3.110 Byāpanna: Fallen

110. Byāpannasutta	110. Fallen
Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
“citte, gahapati, byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti.	“Householder, when the mind is fallen, bodily, verbal, and mental deeds are fallen.
Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind are fallen will not have a good death.
Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṃ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā hoti;	It’s like a bungalow with a bad roof. The roof peak, rafters, and walls fall in.
evamevaṃ kho, gahapati, citte byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti.	In the same way, when the mind is fallen, bodily, verbal, and mental deeds are fallen.
Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind are fallen will not have a good death.
Citte, gahapati, abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti.	When the mind is not fallen, bodily, verbal, and mental deeds are not fallen.
Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā.	Someone whose deeds of body, speech, and mind are not fallen will have a good death.
Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṃ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti;	It’s like a bungalow with a good roof. The roof peak, rafters, and walls are not fallen in.
evamevaṃ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti.	In the same way, when the mind is not fallen, bodily, verbal, and mental deeds are not fallen.
Tassa abyāpannakāyakammantassa … pe … abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā”ti.	Someone whose deeds of body, speech, and mind are not fallen will have a good death.”

AN 3.111 Paṭhamanidāna: Sources (1st)

111. Paṭhamanidānasutta	111. Sources (1st)
“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	“monks, there are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.	Greed, hate, and delusion are sources that give rise to deeds.
Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati.	Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.	These are three sources that give rise to deeds.
Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	There are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.	Contentment, non-hatred, and understanding are sources that give rise to deeds.
Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati.	Any deed that emerges from contentment, non-hatred, or understanding—born, sourced, and originated from contentment, love, or understanding—is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti.	These are three sources that give rise to deeds.”

AN 3.112 Dutiyanidāna: Sources (2nd)

112. Dutiyanidānasutta	112. Sources (2nd)
“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	“monks, there are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.	Desire comes up for things that stimulate desire and greed in the past, future, or present.
Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati?	And how does desire come up for things that stimulate desire and greed in the past, future, or present?
Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti.	In your heart you think about and consider things that stimulate desire and greed in the past, future, or present.
Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati.	When you do this, desire comes up,
Chandajāto tehi dhammehi saṃyutto hoti.	and you get attached to those things.
Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo.	This lust in the heart is what I call a fetter.
Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.	That’s how desire comes up for things that stimulate desire and lust in the past, future, or present.
Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.	These are three sources that give rise to deeds.
Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	There are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.	Desire doesn’t come up for things that stimulate desire and lust in the past, future, or present.
Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati?	And how does desire not come up for things that stimulate desire and lust in the past, future, or present?
Atītānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti.	You understand the future result of things that stimulate desire and lust in the past, future, or present.
Āyatiṃ vipākaṃ viditvā tadabhinivatteti.	When you know this, you grow disenchanted,
Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati.	your heart becomes dispassionate, and you see it with penetrating wisdom.
Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.	That’s how desire doesn’t come up for things that stimulate desire and lust in the past, future, or present.
Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Paccuppannānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti, āyatiṃ vipākaṃ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti.	These are three sources that give rise to deeds.”

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§ – AN 3 vagga 12 Āpāyika: Bound for Loss

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12. Āpāyikavagga

12. Bound for Loss

AN 3.113 Āpāyika: Bound for Loss

113. Āpāyikasutta	113. Bound for Loss
“Tayome, bhikkhave, āpāyikā nerayikā idamappahāya.	“monks, three kinds of people are bound for a place of loss, bound for hell, if they don’t give up this fault.
Katame tayo?	What three?
Yo ca abrahmacārī brahmacāripaṭiñño,	Someone who is unchaste, but claims to be celibate;
yo ca suddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti,	someone who makes a groundless accusation of unchastity against a person whose celibacy is pure;
yo cāyaṃ evaṃvādī evaṃdiṭṭhi: ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṃ āpajjati.	someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.
Ime kho, bhikkhave, tayo āpāyikā nerayikā idamappahāyā”ti.	These are the three kinds of people bound for a place of loss, bound for hell, if they don’t give up this fault.”

AN 3.114 Dullabha: Rare

114. Dullabhasutta	114. Rare
“Tiṇṇaṃ, bhikkhave, pātubhāvo dullabho lokasmiṃ.	“monks, the appearance of three people is rare in the world.
Katamesaṃ tiṇṇaṃ?	What three?
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, kataññū katavedī puggalo dullabho lokasmiṃ.	A Realized One, a perfected one, a fully awakened Buddha. A person who teaches The Dharma and training proclaimed by a Realized One. A person who is grateful and thankful.
Imesaṃ kho, bhikkhave, tiṇṇaṃ pātubhāvo dullabho lokasmin”ti.	The appearance of these three people is rare in the world.”

AN 3.115 Appameyya: Immeasurable

115. Appameyyasutta	115. Immeasurable
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these three people are found in the world.
Katame tayo?	What three?
Suppameyyo, duppameyyo, appameyyo.	Someone easy to measure, someone hard to measure, and someone who is immeasurable.
Katamo ca, bhikkhave, puggalo suppameyyo?	And who is the person easy to measure?
Idha, bhikkhave, ekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.	It’s a person who is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties.
Ayaṃ vuccati, bhikkhave, puggalo suppameyyo.	This is called ‘a person easy to measure’.
Katamo ca, bhikkhave, puggalo duppameyyo?	And who is the person hard to measure?
Idha, bhikkhave, ekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo.	It’s a person who is not restless, insolent, fickle, gossipy, or loose-tongued. They have established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties.
Ayaṃ vuccati, bhikkhave, puggalo duppameyyo.	This is called ‘a person hard to measure’.
Katamo ca, bhikkhave, puggalo appameyyo?	And who is the immeasurable person?
Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo.	It’s a monk who is perfected, and has ended asinine-inclinations.
Ayaṃ vuccati, bhikkhave, puggalo appameyyo.	This is called ‘an immeasurable person’.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.	These are the three people found in the world.

AN 3.116 Āneñja: Imperturbable

116. Āneñjasutta	116. Imperturbable
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these three people are found in the world.
Katame tayo?	What three?
Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	First, a person—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.	They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space.
Ākāsānañcāyatanūpagānaṃ, bhikkhave, devānaṃ vīsati kappasahassāni āyuppamāṇaṃ.	The lifespan of the gods of infinite space is twenty thousand eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.	This is the difference between an educated noble-one's-disciple and an uneducated ordinary person as regards their place of rebirth.
Puna caparaṃ, bhikkhave, idhekacco puggalo sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, a person—going totally beyond the dimension of infinite space—aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.	They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness.
Viññāṇañcāyatanūpagānaṃ, bhikkhave, devānaṃ cattārīsaṃ kappasahassāni āyuppamāṇaṃ.	The lifespan of the gods of infinite consciousness is forty thousand eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.	This is the difference between an educated noble-one's-disciple and an uneducated ordinary person as regards their place of rebirth.
Puna caparaṃ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, a person—going totally beyond the dimension of infinite consciousness—aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākiñcaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.	They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness.
Ākiñcaññāyatanūpagānaṃ, bhikkhave, devānaṃ saṭṭhi kappasahassāni āyuppamāṇaṃ.	The lifespan of the gods of nothingness is sixty thousand eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.	This is the difference between an educated noble-one's-disciple and an uneducated ordinary person as regards their place of rebirth.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.	These are the three people found in the world.”

AN 3.117 Vipattisampadā: Successes and Failures

117. Vipattisampadāsutta	117. Successes and Failures
“Tisso imā, bhikkhave, vipattiyo.	“monks, there are three failures.
Katamā tisso?	What three?
Sīlavipatti, cittavipatti, diṭṭhivipatti.	Failure in ethics, mind, and view.
Katamā ca, bhikkhave, sīlavipatti?	And what is failure in ethics?
Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti.	It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, sīlavipatti.	This is called ‘failure in ethics’.
Katamā ca, bhikkhave, cittavipatti?	And what is failure in mind?
Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto.	It’s when someone is covetous and malicious.
Ayaṃ vuccati, bhikkhave, cittavipatti.	This is called ‘failure in mind’.
Katamā ca, bhikkhave, diṭṭhivipatti?	And what is failure in view?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano:	It’s when someone has wrong view, a distorted perspective, such as:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ, kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhivipatti.	This is called ‘failure in view’.
Sīlavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti;	Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics,
cittavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti;	mind,
diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	or view.
Imā kho, bhikkhave, tisso vipattiyoti.	These are the three failures.
Tisso imā, bhikkhave, sampadā.	There are three accomplishments.
Katamā tisso?	What three?
Sīlasampadā, cittasampadā, diṭṭhisampadā.	Accomplishment in ethics, mind, and view.
Katamā ca, bhikkhave, sīlasampadā?	And what is accomplishment in ethics?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.	It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, sīlasampadā.	This is called accomplishment in ethics.
Katamā ca, bhikkhave, cittasampadā?	And what is accomplishment in mind?
Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto.	It’s when someone is content and kind-hearted.
Ayaṃ vuccati, bhikkhave, cittasampadā.	This is called accomplishment in mind.
Katamā ca, bhikkhave, diṭṭhisampadā?	And what is accomplishment in view?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano:	It’s when someone has right view, an undistorted perspective, such as:
‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhisampadā.	This is called accomplishment in view.
Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti;	Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics,
cittasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti;	mind,
diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	or view.
Imā kho, bhikkhave, tisso sampadā”ti.	These are the three accomplishments.”

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AN 3.118 Apaṇṇaka: Loaded Dice

118. Apaṇṇakasutta	118. Loaded Dice
“Tisso imā, bhikkhave, vipattiyo.	“monks, there are three failures.
Katamā tisso?	What three?
Sīlavipatti, cittavipatti, diṭṭhivipatti.	Failure in ethics, mind, and view.
Katamā ca, bhikkhave, sīlavipatti?	And what is failure in ethics?
Idha, bhikkhave, ekacco pāṇātipātī hoti … pe … samphappalāpī hoti.	It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, sīlavipatti.	This is called ‘failure in ethics’.
Katamā ca, bhikkhave, cittavipatti?	And what is failure in mind?
Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto.	It’s when someone is covetous and malicious.
Ayaṃ vuccati, bhikkhave, cittavipatti.	This is called ‘failure in mind’.
Katamā ca, bhikkhave, diṭṭhivipatti?	And what is failure in view?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano:	It’s when someone has wrong view, a distorted perspective, such as:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhivipatti.	This is called ‘failure in view’.
Sīlavipattihetu vā, bhikkhave … pe … diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti;	It’s like throwing loaded dice: they always fall the right side up.
evamevaṃ kho, bhikkhave, sīlavipattihetu vā sattā … pe … upapajjanti.	In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.
Imā kho, bhikkhave, tisso vipattiyoti.	These are the three failures.
Tisso imā, bhikkhave, sampadā.	There are three accomplishments.
Katamā tisso?	What three?
Sīlasampadā, cittasampadā, diṭṭhisampadā.	Accomplishment in ethics, mind, and view.
Katamā ca, bhikkhave, sīlasampadā?	And what is accomplishment in ethics?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti … pe …	It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.
ayaṃ vuccati, bhikkhave, sīlasampadā.	This is called accomplishment in ethics.
Katamā ca, bhikkhave, cittasampadā?	And what is accomplishment in mind?
Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto.	It’s when someone is content and kind-hearted.
Ayaṃ vuccati, bhikkhave, cittasampadā.	This is called accomplishment in mind.
Katamā ca, bhikkhave, diṭṭhisampadā?	And what is accomplishment in view?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano:	It’s when someone has right view, an undistorted perspective, such as:
‘atthi dinnaṃ, atthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhisampadā.	This is called accomplishment in view.
Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Cittasampadāhetu vā … pe … diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics, mind, or view.
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti;	It’s like throwing loaded dice: they always fall the right side up.
evamevaṃ kho, bhikkhave, sīlasampadāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti, cittasampadāhetu vā sattā … pe … diṭṭhisampadāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Imā kho, bhikkhave, tisso sampadā”ti.	In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics, mind, or view. These are the three accomplishments.”

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AN 3.119 Kammanta: Action

119. Kammantasutta	119. Action
“Tisso imā, bhikkhave, vipattiyo.	“monks, there are three failures.
Katamā tisso?	What three?
Kammantavipatti, ājīvavipatti, diṭṭhivipatti.	Failure in action, livelihood, and view.
Katamā ca, bhikkhave, kammantavipatti?	And what is failure in action?
Idha, bhikkhave, ekacco pāṇātipātī hoti … pe … samphappalāpī hoti.	It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, kammantavipatti.	This is called ‘failure in action’.
Katamā ca, bhikkhave, ājīvavipatti?	And what is failure in livelihood?
Idha, bhikkhave, ekacco micchāājīvo hoti, micchāājīvena jīvikaṃ kappeti.	It’s when a noble-one's-disciple has wrong livelihood and earns a living by wrong livelihood.
Ayaṃ vuccati, bhikkhave, ājīvavipatti.	This is called ‘failure in livelihood’.
Katamā ca, bhikkhave, diṭṭhivipatti?	And what is failure in view?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano:	It’s when someone has wrong view, a distorted perspective, such as:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhivipatti.	This is called ‘failure in view’.
Imā kho, bhikkhave, tisso vipattiyoti.	These are the three failures.
Tisso imā, bhikkhave, sampadā.	There are three accomplishments.
Katamā tisso?	What three?
Kammantasampadā, ājīvasampadā, diṭṭhisampadā.	Accomplishment in action, livelihood, and view.
Katamā ca, bhikkhave, kammantasampadā?	And what is accomplishment in action?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti … pe … samphappalāpā paṭivirato hoti.	It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, kammantasampadā.	This is called ‘accomplishment in action’.
Katamā ca, bhikkhave, ājīvasampadā?	And what is accomplishment in livelihood?
Idha, bhikkhave, ekacco sammāājīvo hoti, sammāājīvena jīvikaṃ kappeti.	It’s when a noble-one's-disciple has right livelihood and earns a living by right livelihood.
Ayaṃ vuccati, bhikkhave, ājīvasampadā.	This is called accomplishment in livelihood.
Katamā ca, bhikkhave, diṭṭhisampadā?	And what is accomplishment in view?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano:	It’s when someone has right view, an undistorted perspective, such as:
‘atthi dinnaṃ, atthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Ayaṃ vuccati, bhikkhave, diṭṭhisampadā.	This is called accomplishment in view.
Imā kho, bhikkhave, tisso sampadā”ti.	These are the three accomplishments.”

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AN 3.120 Paṭhamasoceyya: Purity (1st)

120. Paṭhamasoceyyasutta	120. Purity (1st)
“Tīṇimāni, bhikkhave, soceyyāni.	“monks, there are these three kinds of purity.
Katamāni tīṇi?	What three?
Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ.	Purity of body, speech, and mind.
Katamañca, bhikkhave, kāyasoceyyaṃ?	And what is purity of body?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti.	It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct.
Idaṃ vuccati, bhikkhave, kāyasoceyyaṃ.	This is called ‘purity of body’.
Katamañca, bhikkhave, vacīsoceyyaṃ?	And what is purity of speech?
Idha, bhikkhave, ekacco musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.	It’s when someone doesn’t use speech that’s false, divisive, harsh, or nonsensical.
Idaṃ vuccati, bhikkhave, vacīsoceyyaṃ.	This is called ‘purity of speech’.
Katamañca, bhikkhave, manosoceyyaṃ?	And what is purity of mind?
Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto sammādiṭṭhiko.	It’s when someone is content, kind-hearted, and has right view.
Idaṃ vuccati, bhikkhave, manosoceyyaṃ.	This is called ‘purity of mind’.
Imāni kho, bhikkhave, tīṇi soceyyānī”ti.	These are the three kinds of purity.”

AN 3.121 Dutiyasoceyya: Purity (2nd)

121. Dutiyasoceyyasutta	121. Purity (2nd)
“Tīṇimāni, bhikkhave, soceyyāni.	“monks, there are these three kinds of purity.
Katamāni tīṇi?	What three?
Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ.	Purity of body, speech, and mind.
Katamañca, bhikkhave, kāyasoceyyaṃ?	And what is purity of body?
Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti.	It’s when a monk doesn’t kill living creatures, steal, or have sex.
Idaṃ vuccati, bhikkhave, kāyasoceyyaṃ.	This is called ‘purity of body’.
Katamañca, bhikkhave, vacīsoceyyaṃ?	And what is purity of speech?
Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.	It’s when a monk doesn’t use speech that’s false, divisive, harsh, or nonsensical.
Idaṃ vuccati, bhikkhave, vacīsoceyyaṃ.	This is called ‘purity of speech’.
Katamañca, bhikkhave, manosoceyyaṃ?	And what is purity of mind?
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ: ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti; asantaṃ vā ajjhattaṃ kāmacchandaṃ: ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti, tañca pajānāti;	It’s when a monk who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
santaṃ vā ajjhattaṃ byāpādaṃ: ‘atthi me ajjhattaṃ byāpādo’ti pajānāti; asantaṃ vā ajjhattaṃ byāpādaṃ: ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti, tañca pajānāti;	When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
santaṃ vā ajjhattaṃ thinamiddhaṃ: ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti; asantaṃ vā ajjhattaṃ thinamiddhaṃ: ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti, tañca pajānāti;	When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ: ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ: ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti, tañca pajānāti;	When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
santaṃ vā ajjhattaṃ vicikicchaṃ: ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti; asantaṃ vā ajjhattaṃ vicikicchaṃ: ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṃ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti, tañca pajānāti.	When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Idaṃ vuccati, bhikkhave, manosoceyyaṃ.	This is called ‘purity of mind’.
Imāni kho, bhikkhave, tīṇi soceyyānīti.	These are the three kinds of purity.”
Kāyasuciṃ vacīsuciṃ,	“Purity of body, purity of speech,
cetosuciṃ anāsavaṃ;	and undefiled purity of heart.
Suciṃ soceyyasampannaṃ,	A pure person, blessed with purity,
āhu ninhātapāpakan”ti.	has washed off all bad things, they say.”

AN 3.122 Moneyya: Sagacity

122. Moneyyasutta	122. Sagacity
“Tīṇimāni, bhikkhave, moneyyāni.	“monks, there are these three kinds of sagacity.
Katamāni tīṇi?	What three?
Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ.	Sagacity of body, speech, and mind.
Katamañca, bhikkhave, kāyamoneyyaṃ?	And what is sagacity of body?
Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti.	It’s when a monk doesn’t kill living creatures, steal, or have sex.
Idaṃ vuccati, bhikkhave, kāyamoneyyaṃ.	This is called sagacity of body.
Katamañca, bhikkhave, vacīmoneyyaṃ?	And what is sagacity of speech?
Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.	It’s when a monk doesn’t use speech that’s false, divisive, harsh, or nonsensical.
Idaṃ vuccati, bhikkhave, vacīmoneyyaṃ.	This is called sagacity of speech.
Katamañca, bhikkhave, manomoneyyaṃ?	And what is sagacity of mind?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Idaṃ vuccati, bhikkhave, manomoneyyaṃ.	This is called sagacity of mind.
Imāni kho, bhikkhave, tīṇi moneyyānīti.	These are the three kinds of sagacity.”
Kāyamuniṃ vacīmuniṃ,	“A sage in body, a sage in speech,
cetomuniṃ anāsavaṃ;	and an undefiled sage in heart.
Muniṃ moneyyasampannaṃ,	A sage, blessed with sagacity,
āhu sabbappahāyinan”ti.	has given up everything, they say.”

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§ – AN 3 vagga 13 Kusināra: Kusināra

all

13. Kusināravagga

13. Kusināra

AN 3.123 Kusināra: At Kusināra

123. Kusinārasutta	123. At Kusināra
Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati baliharaṇe vanasaṇḍe.	At one time the Buddha was staying near Kusināra, in the Forest of Offerings.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	“monks, take the case of a monk living supported by a town or village.
Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.	A householder or their child approaches and invites them for tomorrow’s meal.
Ākaṅkhamāno, bhikkhave, bhikkhu adhivāseti.	The monk accepts if they want.
So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.	When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
Tamenaṃ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.	The householder or their child serves and satisfies them with their own hands with a variety of delicious foods.
Tassa evaṃ hoti:	The monk thinks:
‘sādhu vata myāyaṃ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti.	‘It’s so good that this householder serves me with a variety of delicious foods.’
Evampissa hoti:	Then they think:
‘aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti.	‘I really hope this householder serves me with a variety of delicious foods in the future, too.’
So taṃ piṇḍapātaṃ gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.	They eat that food tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
So tattha kāmavitakkampi vitakketi, byāpādavitakkampi vitakketi, vihiṃsāvitakkampi vitakketi.	They think about it with sensual, malicious, or cruel thoughts.
Evarūpassāhaṃ, bhikkhave, bhikkhuno dinnaṃ na mahapphalanti vadāmi.	A gift to such a monk is not very fruitful, I say.
Taṃ kissa hetu?	Why is that?
Pamatto hi, bhikkhave, bhikkhu viharati.	Because that monk is negligent.
Idha pana, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Take another case of a monk living supported by a town or village.
Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.	A householder or their child approaches and invites them for tomorrow’s meal.
Ākaṅkhamāno, bhikkhave, bhikkhu adhivāseti.	The monk accepts if they want.
So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.	When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
Tamenaṃ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.	The householder or their child serves and satisfies them with their own hands with a variety of delicious foods.
Tassa na evaṃ hoti:	It never occurs to them:
‘sādhu vata myāyaṃ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti.	‘It’s so good that the householder or their child serves and satisfies me with their own hands with a variety of delicious foods.’
Evampissa na hoti:	They don’t think:
‘aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti.	‘I really hope this householder serves me with a variety of delicious foods in the future, too.’
So taṃ piṇḍapātaṃ agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	They eat that alms-food untied, unstupefied, unattached, seeing the drawback, and understanding the escape.
So tattha nekkhammavitakkampi vitakketi, abyāpādavitakkampi vitakketi, avihiṃsāvitakkampi vitakketi.	They think about it with thoughts of renunciation, non-ill will, or kindness.
Evarūpassāhaṃ, bhikkhave, bhikkhuno dinnaṃ mahapphalanti vadāmi.	A gift to such a monk is very fruitful, I say.
Taṃ kissa hetu?	Why is that?
Appamatto hi, bhikkhave, bhikkhu viharatī”ti.	Because that monk is assiduous.”

❧

AN 3.124 Bhaṇḍana: Arguments

124. Bhaṇḍanasutta	124. Arguments
“Yassaṃ, bhikkhave, disāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṃ.	“monks, I’m not even comfortable thinking about a place where monks argue—quarreling and fighting, continually wounding each other with barbed words—let alone going there.
Niṭṭhamettha gacchāmi:	I come to a conclusion about them:
‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu.	‘Clearly those venerables have given up three things and cultivated three things.’
Katame tayo dhamme pajahiṃsu?	What three things have they given up?
Nekkhammavitakkaṃ, abyāpādavitakkaṃ, avihiṃsāvitakkaṃ— ime tayo dhamme pajahiṃsu.	Thoughts of renunciation, love, and kindness.
Katame tayo dhamme bahulamakaṃsu?	What three things have they cultivated?
Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ— ime tayo dhamme bahulamakaṃsu’. Yassaṃ, bhikkhave, disāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṃ.	Sensual, malicious, and cruel thoughts. …
Niṭṭhamettha gacchāmi:	I come to a conclusion about them:
‘addhā te āyasmanto ime tayo dhamme pajahiṃsu, ime tayo dhamme bahulamakaṃsu’.	‘Clearly those venerables have given up three things and built up three things.’
Yassaṃ pana, bhikkhave, disāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṃ.	I feel comfortable going to a place where the monks live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it.
Niṭṭhamettha gacchāmi:	I come to a conclusion about them:
‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu.	‘Clearly those venerables have given up three things and built up three things.’
Katame tayo dhamme pajahiṃsu?	What three things have they given up?
Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ— ime tayo dhamme pajahiṃsu.	Sensual, malicious, and cruel thoughts.
Katame tayo dhamme bahulamakaṃsu?	What three things have they built up?
Nekkhammavitakkaṃ, abyāpādavitakkaṃ, avihiṃsāvitakkaṃ— ime tayo dhamme bahulamakaṃsu’. Yassaṃ, bhikkhave, disāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṃ.	Thoughts of renunciation, non-ill will, and kindness. …
Niṭṭhamettha gacchāmi:	I come to a conclusion about them:
‘addhā te āyasmanto ime tayo dhamme pajahiṃsu, ime tayo dhamme bahulamakaṃsū’”ti.	‘Clearly those venerables have given up three things and built up three things.’”

AN 3.125 Gotamakacetiya: The Gotamaka Tree-shrine

125. Gotamakacetiyasutta	125. The Gotamaka Tree-shrine
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati gotamake cetiye.	At one time the Buddha was staying near Vesālī, at the Gotamaka Tree-shrine.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi, no anabhiññāya.	“monks, I teach based on direct knowledge, not without direct knowledge.
Sanidānāhaṃ, bhikkhave, dhammaṃ desemi, no anidānaṃ.	I teach with reasons, not without them.
Sappāṭihāriyāhaṃ, bhikkhave, dhammaṃ desemi, no appāṭihāriyaṃ.	I teach with a demonstrable basis, not without it.
Tassa mayhaṃ, bhikkhave, abhiññāya dhammaṃ desayato no anabhiññāya, sanidānaṃ dhammaṃ desayato no anidānaṃ, sappāṭihāriyaṃ dhammaṃ desayato no appāṭihāriyaṃ, karaṇīyo ovādo, karaṇīyā anusāsanī.	Since this is so, you should follow my advice and instruction.
Alañca pana vo, bhikkhave, tuṭṭhiyā, alaṃ attamanatāya, alaṃ somanassāya:	This is enough for you to feel joyful, delighted, and happy:
‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṃgho’”ti.	‘The Blessed One is a fully awakened Buddha! The Dharma is well explained! The Saṅgha is practicing well!’”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne sahassī lokadhātu akampitthāti.	And while this discourse was being spoken, the galaxy shook.

AN 3.126 Bharaṇḍukālāma: Bharaṇḍu Kālāma

126. Bharaṇḍukālāmasutta	126. Bharaṇḍu Kālāma
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno yena kapilavatthu tadavasari.	At one time the Buddha was wandering in the land of the Kosalans when he arrived at Kapilavatthu.
Assosi kho mahānāmo sakko: “bhagavā kira kapilavatthuṃ anuppatto”ti.	Mahānāma the Sakyan heard that he had arrived.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca:	He went up to the Buddha, bowed, and stood to one side. The Buddha said to him:
“Gaccha, mahānāma, kapilavatthusmiṃ, tathārūpaṃ āvasathaṃ jāna yatthajja mayaṃ ekarattiṃ vihareyyāmā”ti.	“Go into Kapilavatthu, Mahānāma, and check if there’s a suitable guest house where I can spend the night.”
“Evaṃ, bhante”ti kho mahānāmo sakko bhagavato paṭissutvā kapilavatthuṃ pavisitvā kevalakappaṃ kapilavatthuṃ anvāhiṇḍanto nāddasa kapilavatthusmiṃ tathārūpaṃ āvasathaṃ yatthajja bhagavā ekarattiṃ vihareyya.	“Yes, sir,” replied Mahānāma. He returned to Kapilavatthu and searched all over the city, but he couldn’t see a suitable guest house for the Buddha to spend the night.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	Then Mahānāma went up to the Buddha, and said to him:
“natthi, bhante, kapilavatthusmiṃ tathārūpo āvasatho yatthajja bhagavā ekarattiṃ vihareyya.	“Sir, there’s no suitable guest house in Kapilavatthu for you to spend the night.
Ayaṃ, bhante, bharaṇḍu kālāmo bhagavato purāṇasabrahmacārī.	But there is this Bharaṇḍu the Kālāman, who used to be the Buddha’s spiritual companion.
Tassajja bhagavā assame ekarattiṃ viharatū”ti.	Why don’t you spend the night at his hermitage?”
“Gaccha, mahānāma, santharaṃ paññāpehī”ti.	“Go, Mahānāma, and set out a mat.”
“Evaṃ, bhante”ti kho mahānāmo sakko bhagavato paṭissutvā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami; upasaṅkamitvā santharaṃ paññāpetvā udakaṃ ṭhapetvā pādānaṃ dhovanāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	“Yes, sir,” replied Mahānāma. He went to Bharaṇḍu’s hermitage, where he set out a mat, and got foot-washing water ready. Then he went back to the Buddha and said to him:
“santhato, bhante, santhāro, udakaṃ ṭhapitaṃ pādānaṃ dhovanāya.	“The mat and foot-washing water are set out.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	Please, sir, go at your convenience.”
Atha kho bhagavā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha went to Bharaṇḍu’s hermitage, sat down on the seat spread out,
Nisajja kho bhagavā pāde pakkhālesi.	and washed his feet.
Atha kho mahānāmassa sakkassa etadahosi:	Then it occurred to Mahānāma:
“akālo kho ajja bhagavantaṃ payirupāsituṃ.	“It’s too late to pay homage to the Buddha today.
Kilanto bhagavā.	He’s tired.
Sve dānāhaṃ bhagavantaṃ payirupāsissāmī”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Tomorrow I’ll pay homage to the Buddha.” He bowed to the Buddha and respectfully circled him, keeping him on his right, then he left.
Atha kho mahānāmo sakko tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca:	Then, when the night had passed, Mahānāma the Sakyan went up to the Buddha, and sat down to one side. The Buddha said to him:
“tayo khome, mahānāma, satthāro santo saṃvijjamānā lokasmiṃ.	“Mahānāma, there are these three teachers found in the world.
Katame tayo?	What three?
Idha, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti;	One teacher advocates the complete understanding of sensual pleasures,
na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpeti.	but not of sights or feelings.
Idha pana, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti, rūpānaṃ pariññaṃ paññāpeti;	One teacher advocates the complete understanding of sensual pleasures and sights,
na vedanānaṃ pariññaṃ paññāpeti.	but not of feelings.
Idha pana, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti, rūpānaṃ pariññaṃ paññāpeti, vedanānaṃ pariññaṃ paññāpeti.	One teacher advocates the complete understanding of sensual pleasures, sights, and feelings.
Ime kho, mahānāma, tayo satthāro santo saṃvijjamānā lokasmiṃ.	These are the three teachers found in the world.
Imesaṃ, mahānāma, tiṇṇaṃ satthārānaṃ ekā niṭṭhā udāhu puthu niṭṭhā”ti?	Do these three teachers have the same goal or different goals?”
Evaṃ vutte, bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca:	When he said this, Bharaṇḍu said to Mahānāma:
“ekāti, mahānāma, vadehī”ti.	“Say they’re the same, Mahānāma!”
Evaṃ vutte, bhagavā mahānāmaṃ sakkaṃ etadavoca:	The Buddha said:
“nānāti, mahānāma, vadehī”ti.	“Say they’re different, Mahānāma!”
Dutiyampi kho bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca:	For a second time, Bharaṇḍu said:
“ekāti, mahānāma, vadehī”ti.	“Say they’re the same, Mahānāma!”
Dutiyampi kho bhagavā mahānāmaṃ sakkaṃ etadavoca:	The Buddha said:
“nānāti, mahānāma, vadehī”ti.	“Say they’re different, Mahānāma!”
Tatiyampi kho bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca:	For a third time, Bharaṇḍu said:
“ekāti, mahānāma, vadehī”ti.	“Say they’re the same, Mahānāma!”
Tatiyampi kho bhagavā mahānāmaṃ sakkaṃ etadavoca:	The Buddha said:
“nānāti, mahānāma, vadehī”ti.	“Say they’re different, Mahānāma!”
Atha kho bharaṇḍu kālāmassa etadahosi:	Then it occurred to Bharaṇḍu:
“mahesakkhassa vatamhi mahānāmassa sakkassa sammukhā samaṇena gotamena yāvatatiyaṃ apasādito.	“The Buddha has rebuked me three times in front of this illustrious Mahānāma.
Yannūnāhaṃ kapilavatthumhā pakkameyyan”ti.	Why don’t I leave Kapilavatthu?”
Atha kho bharaṇḍu kālāmo kapilavatthumhā pakkāmi.	Then Bharaṇḍu the Kālāman left Kapilavatthu,
Yaṃ kapilavatthumhā pakkāmi tathā pakkantova ahosi na puna paccāgacchīti.	never to return.

❧

AN 3.127 Hatthaka: With Hatthaka

127. Hatthakasutta	127. With Hatthaka
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho hatthako devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā:	Then, late at night, the glorious god Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking:
“bhagavato purato ṭhassāmī”ti osīdatimeva saṃsīdatimeva, na sakkoti saṇṭhātuṃ.	“I will stand before the Buddha,” he sank and melted down, and wasn’t able to stay still.
Seyyathāpi nāma sappi vā telaṃ vā vālukāya āsittaṃ osīdatimeva saṃsīdatimeva, na saṇṭhāti; evamevaṃ hatthako devaputto: “bhagavato purato ṭhassāmī”ti osīdatimeva saṃsīdatimeva, na sakkoti saṇṭhātuṃ.	It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable.
Atha kho bhagavā hatthakaṃ devaputtaṃ etadavoca:	Then the Buddha said to Hatthaka:
“oḷārikaṃ, hatthaka, attabhāvaṃ abhinimmināhī”ti.	“Hatthaka, manifest in a solid life-form.”
“Evaṃ, bhante”ti, kho hatthako devaputto bhagavato paṭissutvā oḷārikaṃ attabhāvaṃ abhinimminitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.	“Yes, sir,” replied Hatthaka. He manifested in a solid life-form, bowed to the Buddha, and stood to one side.
Ekamantaṃ ṭhitaṃ kho hatthakaṃ devaputtaṃ bhagavā etadavoca:	The Buddha said to him:
“Ye te, hatthaka, dhammā pubbe manussabhūtassa pavattino ahesuṃ, api nu te te dhammā etarahi pavattino”ti?	“Hatthaka, I wonder whether you still rehearse now the Dharmas that you rehearsed when you were a human being?”
“Ye ca me, bhante, dhammā pubbe manussabhūtassa pavattino ahesuṃ, te ca me dhammā etarahi pavattino;	“I still rehearse now the Dharmas that I rehearsed as a human being.
ye ca me, bhante, dhammā pubbe manussabhūtassa nappavattino ahesuṃ, te ca me dhammā etarahi pavattino.	And I also rehearse Dharmas that I didn’t rehearse as a human being.
Seyyathāpi, bhante, bhagavā etarahi ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi;	Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples,
evamevaṃ kho ahaṃ, bhante, ākiṇṇo viharāmi devaputtehi.	so I live crowded by the gods.
Dūratopi, bhante, devaputtā āgacchanti hatthakassa devaputtassa santike ‘dhammaṃ sossāmā’ti.	The gods come from far away, thinking, ‘We’ll hear The Dharma in the presence of Hatthaka.’
Tiṇṇāhaṃ, bhante, dhammānaṃ atitto appaṭivāno kālaṅkato.	Sir, I passed away without getting enough of three things.
Katamesaṃ tiṇṇaṃ?	What three?
Bhagavato ahaṃ, bhante, dassanassa atitto appaṭivāno kālaṅkato;	Seeing the Buddha;
saddhammasavanassāhaṃ, bhante, atitto appaṭivāno kālaṅkato;	hearing the true Dharma;
saṅghassāhaṃ, bhante, upaṭṭhānassa atitto appaṭivāno kālaṅkato.	and serving the Saṅgha.
Imesaṃ kho ahaṃ, bhante, tiṇṇaṃ dhammānaṃ atitto appaṭivāno kālaṅkatoti.	I passed away without getting enough of these three things.”
Nāhaṃ bhagavato dassanassa,	“I could never get enough
Tittimajjhagā kudācanaṃ;	of seeing the Buddha,
Saṃghassa upaṭṭhānassa,	serving the Saṅgha,
Saddhammasavanassa ca.	or hearing The Dharma.
Adhisīlaṃ sikkhamāno,	Training in the higher ethics,
saddhammasavane rato;	loving to hear the true Dharma,
Tiṇṇaṃ dhammānaṃ atitto,	Hatthaka has gone to the Aviha realm
hatthako avihaṃ gato”ti.	without getting enough of these three things.”

❧

AN 3.128 Kaṭuviya: Bitter

128. Kaṭuviyasutta	128. Bitter
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.	At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bārāṇasiṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Benares for alms.
Addasā kho bhagavā goyogapilakkhasmiṃ piṇḍāya caramāno aññataraṃ bhikkhuṃ rittassādaṃ bāhirassādaṃ muṭṭhassatiṃ asampajānaṃ asamāhitaṃ vibbhantacittaṃ pākatindriyaṃ.	While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unrememberful, without lucid-discerning or undistractible-lucidity, with straying mind and undisciplined faculties.
Disvā taṃ bhikkhuṃ etadavoca:	The Buddha said to him:
“Mā kho tvaṃ, bhikkhu, attānaṃ kaṭuviyamakāsi.	“Monk, don’t be bitter.
Taṃ vata, bhikkhu, kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatī”ti.	If you’re bitter, corrupted by the stench of rotting flesh, flies will, without a doubt, plague and infest you.”
Atha kho so bhikkhu bhagavatā iminā ovādena ovadito saṃvegamāpādi.	Hearing this advice of the Buddha, that monk came to his senses.
Atha kho bhagavā bārāṇasiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto bhikkhū āmantesi:	Then, after the meal, on his return from alms-round, the Buddha told the monks what had happened. …
‘Mā kho tvaṃ, bhikkhu, attānaṃ kaṭuviyamakāsi. Taṃ vata bhikkhu kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatī’ti. Atha kho, bhikkhave, so bhikkhu mayā iminā ovādena ovadito saṃvegamāpādī”ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“kiṃ nu kho, bhante, kaṭuviyaṃ?	“Sir, what is this ‘bitterness’?
Ko āmagandho?	What is the ‘stench of rotting flesh’?
Kā makkhikā”ti?	And what are the ‘flies’?”
“Abhijjhā kho, bhikkhu, kaṭuviyaṃ;	“Desire is bitterness;
byāpādo āmagandho;	ill will is the stench of rotting flesh;
pāpakā akusalā vitakkā makkhikā.	and bad, unskillful thoughts are the flies.
Taṃ vata, bhikkhu, kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatīti.	If you’re bitter, corrupted by the stench of rotting flesh, flies will, without a doubt, plague and infest you.”
Aguttaṃ cakkhusotasmiṃ,	“When your eyes and ears are unguarded,
indriyesu asaṃvutaṃ;	and you’re not restrained in your sense faculties,
Makkhikānupatissanti,	flies—those lustful thoughts—
saṅkappā rāganissitā.	will plague you.
Kaṭuviyakato bhikkhu,	A monk who’s bitter,
āmagandhe avassuto;	corrupted by the stench of rotting flesh,
Ārakā hoti nibbānā,	is far from being nirvana'd,
vighātasseva bhāgavā.	frustration is their lot.
Gāme vā yadi vāraññe,	Whether in village or wilderness,
aladdhā samathamattano;	if they don’t find serenity in themselves,
Pareti bālo dummedho,	the fool, void of wisdom,
makkhikāhi purakkhato.	is honored only by flies.
Ye ca sīlena sampannā,	But those who have ethics,
paññāyūpasameratā;	lovers of wisdom and peace,
Upasantā sukhaṃ senti,	they, being peaceful, sleep well,
nāsayitvāna makkhikā”ti.	since they’ve got rid of the flies.”

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AN 3.129 Paṭhamaanuruddha: Anuruddha (1st)

129. Paṭhamaanuruddhasutta	129. Anuruddha (1st)
Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca:	Then Venerable Anuruddha went up to the Buddha, bowed, sat down to one side, and said to him:
“idhāhaṃ, bhante, dibbena cakkhunā visuddhena atikkantamānusakena yebhuyyena passāmi mātugāmaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjamānaṃ.	“Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that females—when their body breaks up, after death—are mostly reborn in a place of loss, a bad place, the underworld, hell.
Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti?	How many qualities do females have so that they’re reborn in a place of loss, a bad place, the underworld, hell?”
“Tīhi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	“When they have three qualities females—when their body breaks up, after death—are reborn in a place of loss, a bad place, the underworld, hell.
Katamehi tīhi?	What three?
Idha, anuruddha, mātugāmo pubbaṇhasamayaṃ maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati, majjhanhikasamayaṃ issāpariyuṭṭhitena cetasā agāraṃ ajjhāvasati, sāyanhasamayaṃ kāmarāgapariyuṭṭhitena cetasā agāraṃ ajjhāvasati.	A female lives at home with a heart full of the stain of stinginess in the morning, envy at midday, and sexual desire in the evening.
Imehi kho, anuruddha, tīhi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti.	When they have these three qualities females—when their body breaks up, after death—are reborn in a place of loss, a bad place, the underworld, hell.”

AN 3.130 Dutiyaanuruddha: Anuruddha (2nd)

130. Dutiyaanuruddhasutta	130. Anuruddha (2nd)
Atha kho āyasmā anuruddho yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Anuruddha went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to him:
“idhāhaṃ, āvuso sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ olokemi.	“Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the entire galaxy.
Āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.	My energy is roused up and unflagging, my rememberfulness is established and lucid, my body is pacified and undisturbed, and my mind is undistractify-&-lucidifyd in samādhi.
Atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī”ti.	But my mind is not freed from the asinine-inclinations by not grasping.”
“Yaṃ kho te, āvuso anuruddha, evaṃ hoti:	“Well, Reverend Anuruddha, when you say:
‘ahaṃ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ volokemī’ti, idaṃ te mānasmiṃ.	‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit.
Yampi te, āvuso anuruddha, evaṃ hoti:	And when you say:
‘āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti, idaṃ te uddhaccasmiṃ.	‘My energy is roused up and unflagging, my rememberfulness is established and lucid, my body is pacified and undisturbed, and my mind is undistractify-&-lucidifyd in samādhi,’ that’s your restlessness.
Yampi te, āvuso anuruddha, evaṃ hoti:	And when you say:
‘atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī’ti, idaṃ te kukkuccasmiṃ.	‘But my mind is not freed from the asinine-inclinations by not grasping,’ that’s your remorse.
Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃharatū”ti.	It’d be good to give up these three things. Instead of focusing on them, apply your mind to the deathless.”
Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃhari.	After some time Anuruddha gave up these three things. Instead of focusing on them, he applied his mind to the deathless.
Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Anuruddha, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā anuruddho arahataṃ ahosīti.	And Venerable Anuruddha became one of the perfected.

AN 3.131 Paṭicchanna: Under Cover

131. Paṭicchannasutta	131. Under Cover
“Tīṇimāni, bhikkhave, paṭicchannāni āvahanti, no vivaṭāni.	“monks, three things are conveyed under cover, not in the open.
Katamāni tīṇi?	What three?
Mātugāmo, bhikkhave, paṭicchanno āvahati, no vivaṭo;	Females are married with a veil, not unveiled.
brāhmaṇānaṃ, bhikkhave, mantā paṭicchannā āvahanti, no vivaṭā;	Brahmin hymns are conveyed under cover, not openly.
micchādiṭṭhi, bhikkhave, paṭicchannā āvahati, no vivaṭā.	Wrong view is conveyed under cover, not in the open.
Imāni kho, bhikkhave, tīṇi paṭicchannāni āvahanti, no vivaṭāni.	These three things are conveyed under cover, not in the open.
Tīṇimāni, bhikkhave, vivaṭāni virocanti, no paṭicchannāni.	Three things shine in the open, not under cover.
Katamāni tīṇi?	What three?
Candamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ;	The moon shines in the open, not under cover.
sūriyamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ;	The sun shines in the open, not under cover.
tathāgatappavedito dhammavinayo, bhikkhave, vivaṭo virocati, no paṭicchanno.	The Dharma and training proclaimed by a Realized One shine in the open, not under cover.
Imāni kho, bhikkhave, tīṇi vivaṭāni virocanti, no paṭicchannānī”ti.	These three things shine in the open, not under cover.”

AN 3.132 Lekha: Etchings

132. Lekhasutta	132. Etchings
“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these three people are found in the world.
Katame tayo?	What three?
Pāsāṇalekhūpamo puggalo, pathavilekhūpamo puggalo, udakalekhūpamo puggalo.	A person like a line drawn in stone, a person like a line drawn in sand, and a person like a line drawn in water.
Katamo ca, bhikkhave, pāsāṇalekhūpamo puggalo?	And who is the person like a line drawn in stone?
Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati.	It’s a person who is often angry,
So ca khvassa kodho dīgharattaṃ anuseti.	and their anger lingers for a long time.
Seyyathāpi, bhikkhave, pāsāṇe lekhā na khippaṃ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti;	It’s like a line drawn in stone, which isn’t quickly worn away by wind and water, but lasts for a long time.
evamevaṃ kho, bhikkhave, idhekacco puggalo abhiṇhaṃ kujjhati.	In the same way, this person is often angry,
So ca khvassa kodho dīgharattaṃ anuseti.	and their anger lingers for a long time.
Ayaṃ vuccati, bhikkhave, pāsāṇalekhūpamo puggalo.	This is called a person like a line drawn in stone.
Katamo ca, bhikkhave, pathavilekhūpamo puggalo?	And who is the person like a line drawn in sand?
Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati.	It’s a person who is often angry,
So ca khvassa kodho na dīgharattaṃ anuseti.	but their anger doesn’t linger long.
Seyyathāpi, bhikkhave, pathaviyā lekhā khippaṃ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti;	It’s like a line drawn in sand, which is quickly worn away by wind and water, and doesn’t last long.
evamevaṃ kho, bhikkhave, idhekacco puggalo abhiṇhaṃ kujjhati.	In the same way, this person is often angry,
So ca khvassa kodho na dīgharattaṃ anuseti.	but their anger doesn’t linger long.
Ayaṃ vuccati, bhikkhave, pathavilekhūpamo puggalo.	This is called a person like a line drawn in sand.
Katamo ca, bhikkhave, udakalekhūpamo puggalo?	And who is the person like a line drawn in water?
Idha, bhikkhave, ekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva saṃsandatimeva sammodatimeva.	It’s a person who, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them.
Seyyathāpi, bhikkhave, udake lekhā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti;	It’s like a line drawn in water, which vanishes right away, and doesn’t last long.
evamevaṃ kho, bhikkhave, idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva saṃsandatimeva sammodatimeva.	In the same way, this person, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them.
Ayaṃ vuccati, bhikkhave, udakalekhūpamo puggalo.	This is called a person like a line drawn in water.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.	These are the three people found in the world.”

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§ – AN 3 vagga 14 Yodhājīva: A Warrior

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14. Yodhājīvavagga

14. A Warrior

AN 3.133 Yodhājīva: A Warrior

133. Yodhājīvasutta	133. A Warrior
“Tīhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.	“monks, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.
Katamehi tīhi?	What three?
Idha, bhikkhave, yodhājīvo dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.	He’s a long-distance shooter, a marksman, one who shatters large objects.
Imehi, kho, bhikkhave, tīhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati.	A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.
Evamevaṃ kho, bhikkhave, tīhi aṅgehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.	They’re a long-distance shooter, a marksman, and one who shatters large objects.
Kathañca, bhikkhave, bhikkhu dūre pātī hoti?	And how is a monk a long-distance shooter?
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	It’s when a monk truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṃ vedanaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	They truly understand any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṃ saññaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	They truly understand any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	They truly understand any kind of co-doings at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all co-doings—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	They truly understand any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, bhikkhave, bhikkhu dūre pātī hoti.	That’s how a monk is a long-distance shooter.
Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti?	And how is a monk a marksman?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.	That’s how a monk is a marksman.
Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti?	And how does a monk shatter large objects?
Idha, bhikkhave, bhikkhu mahantaṃ avijjākkhandhaṃ padāleti.	It’s when a monk shatters the great mass of ignorance.
Evaṃ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti.	That’s how a monk shatters large objects.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 3.134 Parisā: Assemblies

134. Parisāsutta	134. Assemblies
“Tisso imā, bhikkhave, parisā.	“monks, there are these three assemblies.
Katamā tisso?	What three?
Ukkācitavinītā parisā, paṭipucchāvinītā parisā, yāvatāvinītā parisā—	An assembly educated in fancy talk, an assembly educated in questioning, an assembly educated to the fullest extent.
imā kho, bhikkhave, tisso parisā”ti.	These are the three assemblies.”

AN 3.135 Mitta: A Friend

135. Mittasutta	135. A Friend
“Tīhi, bhikkhave, aṅgehi samannāgato mitto sevitabbo.	“monks, you should associate with a friend who has three factors.
Katamehi tīhi? ()	What three?
Duddadaṃ dadāti, dukkaraṃ karoti, dukkhamaṃ khamati—	They give what is hard to give, they do what is hard to do, and they bear what is hard to bear.
imehi kho, bhikkhave, tīhi aṅgehi samannāgato mitto sevitabbo”ti.	You should associate with a friend who has these three factors.”

AN 3.136 Uppādā: Arising

136. Uppādāsutta	136. Arising
“Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā.	“monks, whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas:
Sabbe saṅkhārā aniccā.	all conditions are impermanent.
Taṃ tathāgato abhisambujjhati abhisameti.	A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti:	then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it:
‘sabbe saṅkhārā aniccā’ti.	‘All conditions are impermanent.’
Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā.	Whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas:
Sabbe saṅkhārā dukkhā.	all conditions are suffering.
Taṃ tathāgato abhisambujjhati abhisameti.	A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti:	then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it:
‘sabbe saṅkhārā dukkhā’ti.	‘All conditions are suffering.’
Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā.	Whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas:
Sabbe dhammā anattā.	all things are not-self.
Taṃ tathāgato abhisambujjhati abhisameti.	A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti:	then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it:
‘sabbe dhammā anattā’”ti.	‘All things are not-self.’”

AN 3.137 Kesakambala: A Hair Blanket

137. Kesakambalasutta	137. A Hair Blanket
“Seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikiṭṭho akkhāyati.	“monks, a hair blanket is said to be the worst kind of woven cloth.
Kesakambalo, bhikkhave, sīte sīto, uṇhe uṇho, dubbaṇṇo, duggandho, dukkhasamphasso.	It’s cold in the cold, hot in the heat, ugly, smelly, and unpleasant to touch.
Evamevaṃ kho, bhikkhave, yāni kānici puthusamaṇabrāhmaṇavādānaṃ makkhalivādo tesaṃ paṭikiṭṭho akkhāyati.	In the same way, The Dharma of Makkhali is said to be the worst of all the doctrines of the various ascetics and brahmins.
Makkhali, bhikkhave, moghapuriso evaṃvādī evaṃdiṭṭhi:	Makkhali, that foolish man, has this doctrine and view:
‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.	‘There is no power in deeds, action, or energy.’
Yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva ahesuṃ kiriyavādā ca vīriyavādā ca.	Now, all the perfected ones, the fully awakened Buddhas who lived in the past taught the efficacy of deeds, action, and energy.
Tepi, bhikkhave, makkhali moghapuriso paṭibāhati:	But Makkhali opposes them by saying:
‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.	‘There is no power in deeds, action, or energy.’
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva bhavissanti kiriyavādā ca vīriyavādā ca.	All the perfected ones, the fully awakened Buddhas who will live in the future will teach the efficacy of deeds, action, and energy.
Tepi, bhikkhave, makkhali moghapuriso paṭibāhati:	But Makkhali opposes them by saying:
‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.	‘There is no power in deeds, action, or energy.’
Ahampi, bhikkhave, etarahi arahaṃ sammāsambuddho kammavādo ceva kiriyavādo ca vīriyavādo ca.	I too, the perfected one, the fully awakened Buddha in the present, teach the efficacy of deeds, action, and energy.
Mampi, bhikkhave, makkhali moghapuriso paṭibāhati:	But Makkhali opposes me by saying:
‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.	‘There is no power in deeds, action, or energy.’
Seyyathāpi, bhikkhave, nadīmukhe khippaṃ uḍḍeyya bahūnaṃ macchānaṃ ahitāya dukkhāya anayāya byasanāya;	It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish.
evamevaṃ kho, bhikkhave, makkhali moghapuriso manussakhippaṃ maññe loke uppanno bahūnaṃ sattānaṃ ahitāya dukkhāya anayāya byasanāyā”ti.	In the same way that foolish man Makkhali is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.”

AN 3.138 Sampadā: Accomplishment

138. Sampadāsutta	138. Accomplishment
“Tisso imā, bhikkhave, sampadā.	“monks, there are three accomplishments.
Katamā tisso?	What three?
Saddhāsampadā, sīlasampadā, paññāsampadā—	Accomplishment in earned-trust, ethics, and wisdom.
imā kho, bhikkhave, tisso sampadā”ti.	These are the three accomplishments.”

AN 3.139 Vuddhi: Growth

139. Vuddhisutta	139. Growth
“Tisso imā, bhikkhave, vuddhiyo.	“monks, there are three kinds of growth.
Katamā tisso?	What three?
Saddhāvuddhi, sīlavuddhi, paññāvuddhi—	growth in earned-trust, ethics, and wisdom.
imā kho, bhikkhave, tisso vuddhiyo”ti.	These are the three kinds of growth.”

AN 3.140 Assakhaḷuṅka: A Wild Colt

140. Assakhaḷuṅkasutta	140. A Wild Colt
“Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke.	“monks, I will teach you about three wild colts and three wild people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katame ca, bhikkhave, tayo assakhaḷuṅkā?	“What are the three wild colts?
Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.	One wild colt is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.	Another wild colt is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	While another wild colt is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo assakhaḷuṅkā.	These are the three wild colts.
Katame ca, bhikkhave, tayo purisakhaḷuṅkā?	And what are the three wild people?
Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.	One wild person is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.	Another wild person is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	While another wild person is fast, beautiful, and well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno?	And how is a wild person fast, but not beautiful or well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti, no vissajjeti.	But when asked a question about The Dharma or training, they falter without answering.
Idamassa na vaṇṇasmiṃ vadāmi.	This is how they’re not beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.	This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.	This is how a wild person is fast, but not beautiful or well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno?	And how is a wild person fast and beautiful, but not well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Na pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.	This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.	This is how a wild person is fast and beautiful, but not well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?	And how is a wild person fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṃ vadāmi.	This is how they’re well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	This is how a wild person is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo purisakhaḷuṅkā”ti.	These are the three wild people.”

❧

AN 3.141 Assaparassa: Excellent Horses

141. Assaparassasutta	141. Excellent Horses
“Tayo ca, bhikkhave, assaparasse desessāmi tayo ca purisaparasse.	“monks, I will teach you the three excellent horses and the three excellent people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katame ca, bhikkhave, tayo assaparassā?	“What are the three excellent horses?
Idha, bhikkhave, ekacco assaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno.	One excellent horse is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco assaparasso javasampanno hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.	Another excellent horse is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco assaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	While another excellent horse is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo assaparassā.	These are the three excellent horses.
Katame ca, bhikkhave, tayo purisaparassā?	“What are the three excellent people?
Idha, bhikkhave, ekacco purisaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno.	One excellent person is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.	Another excellent person is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	While another excellent person is fast, beautiful, and well proportioned.
Kathañca, bhikkhave, purisaparasso javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno?	And how is an excellent person fast, but not beautiful or well proportioned?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti, no vissajjeti.	But when asked a question about The Dharma or training, they falter without answering.
Idamassa na vaṇṇasmiṃ vadāmi.	This is how they’re not beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno hoti;	This is how they’re not well proportioned, I say. This is how an excellent person is fast,
na vaṇṇasampanno, na ārohapariṇāhasampanno.	but not beautiful or well proportioned.
Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno?	And how is an excellent person fast and beautiful, but not well proportioned?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.	This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti; vaṇṇasampanno ca, na ārohapariṇāhasampanno.	This is how an excellent person is fast and beautiful, but not well proportioned.
Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?	And how is an excellent person fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṃ vadāmi.	This is how they’re well proportioned, I say.
Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	This is how an excellent person is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo purisaparassā”ti.	These are the three excellent people.”

❧

AN 3.142 Assājānīya: The Thoroughbred

142. Assājānīyasutta	142. The Thoroughbred
“Tayo ca, bhikkhave, bhadre assājānīye desessāmi tayo ca bhadre purisājānīye.	“monks, I will teach you the three fine thoroughbred horses, and the three fine thoroughbred people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katame ca, bhikkhave, tayo bhadrā assājānīyā?	“What are the three fine thoroughbred horses?
Idha, bhikkhave, ekacco bhadro assājānīyo … pe …	One fine thoroughbred horse …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo bhadrā assājānīyā.	These are the three fine thoroughbred horses.
Katame ca, bhikkhave, tayo bhadrā purisājānīyā?	“What are the three fine thoroughbred people?
Idha, bhikkhave, ekacco bhadro purisājānīyo … pe …	One fine thoroughbred person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	is fast, beautiful, and well proportioned.
Kathañca, bhikkhave, bhadro purisājānīyo … pe …	And how is a fine thoroughbred person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?	fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s when monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṃ vadāmi.	This is how they’re well proportioned, I say.
Evaṃ kho, bhikkhave, bhadro purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	This is how a fine thoroughbred person is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo bhadrā purisājānīyā”ti.	These are the three fine thoroughbred people.”

AN 3.143 Paṭhamamoranivāpa: At the Peacocks’ Feeding Ground (1st)

143. Paṭhamamoranivāpasutta	143. At the Peacocks’ Feeding Ground (1st)
Ekaṃ samayaṃ bhagavā rājagahe viharati moranivāpe paribbājakārāme.	At one time the Buddha was staying near Rājagaha, at the monastery of the wanderers in the peacocks’ feeding ground.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	“monks, a monk with three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Asekkhena sīlakkhandhena, asekkhena samādhikkhandhena, asekkhena paññākkhandhena.	The entire spectrum of an adept’s ethics, undistractible-lucidity, and wisdom.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

AN 3.144 Dutiyamoranivāpa: At the Peacocks’ Feeding Ground (2nd)

144. Dutiyamoranivāpasutta	144. At the Peacocks’ Feeding Ground (2nd)
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena—	A demonstration of psychic power, a demonstration of revealing, and an instructional demonstration.
imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

AN 3.145 Tatiyamoranivāpa: At the Peacocks’ Feeding Ground (3rd)

145. Tatiyamoranivāpasutta	145. At the Peacocks’ Feeding Ground (3rd)
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā—	Right view, right knowledge, right freedom.
imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.

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§ – AN 3 vagga 15 Maṅgala: Good Fortune

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15. Maṅgalavagga

15. Good Fortune

AN 3.146 Akusala: Unskillful

146. Akusalasutta	146. Unskillful
“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with three qualities is cast down to hell.
Katamehi tīhi?	What three?
Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena—	Unskillful deeds by way of body, speech, and mind.
imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these three qualities is cast down to hell.
Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with three qualities is raised up to heaven.
Katamehi tīhi?	What three?
Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena—	Skillful deeds by way of body, speech, and mind.
imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these three qualities is raised up to heaven.”

AN 3.147 Sāvajja: Blameworthy

147. Sāvajjasutta	147. Blameworthy
“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with three qualities is cast down to hell.
Katamehi tīhi?	What three?
Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena—	Blameworthy deeds by way of body, speech, and mind.
imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these three qualities is cast down to hell.
Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with three qualities is raised up to heaven.
Katamehi tīhi?	What three?
Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena—	Blameless deeds by way of body, speech, and mind.
imehi kho … pe … evaṃ sagge”ti.	Someone with these three qualities is raised up to heaven.”

AN 3.148 Visama: Unethical

148. Visamasutta	148. Unethical
“Tīhi, bhikkhave … pe …	“Someone with three qualities is cast down to hell. …
visamena kāyakammena, visamena vacīkammena, visamena manokammena— imehi kho … pe … evaṃ niraye.	Unethical deeds by way of body, speech, and mind. …
Tīhi, bhikkhave, dhammehi … pe …	Someone with three qualities is raised up to heaven. …
samena kāyakammena, samena vacīkammena, samena manokammena— imehi kho … pe … evaṃ sagge”ti.	Ethical deeds by way of body, speech, and mind. …”

AN 3.149 Asuci: Impure

149. Asucisutta	149. Impure
“Tīhi, bhikkhave … pe …	“Someone with three qualities is cast down to hell. …
asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena— imehi kho … pe … evaṃ niraye.	Filthy deeds by way of body, speech, and mind. …
Tīhi, bhikkhave … pe …	Someone with three qualities is raised up to heaven. …
sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena— imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Pure deeds by way of body, speech, and mind. …”

AN 3.150 Paṭhamakhata: Broken (1st)

150. Paṭhamakhatasutta	150. Broken (1st)
“Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. They deserve to be blamed and reproved by sensible people, and they make much bad karma.
Katamehi tīhi?	What three?
Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena— imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	Unskillful deeds by way of body, speech, and mind. …
Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent, good person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi tīhi?	What three?
Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena … pe ….	Skillful deeds by way of body, speech, and mind. …”

AN 3.151 Dutiyakhata: Broken (2nd)

151. Dutiyakhatasutta	151. Broken (2nd)
“Tīhi, bhikkhave … pe …	“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena … pe ….	Blameworthy deeds by way of body, speech, and mind. …
Tīhi, bhikkhave … pe …	When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena … pe ….	Blameless deeds by way of body, speech, and mind. …”

AN 3.152 Tatiyakhata: Broken (3rd)

152. Tatiyakhatasutta	152. Broken (3rd)
“Tīhi, bhikkhave … pe …	“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
visamena kāyakammena, visamena vacīkammena, visamena manokammena … pe ….	Unethical deeds by way of body, speech, and mind. …
Tīhi, bhikkhave … pe …	When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
samena kāyakammena, samena vacīkammena, samena manokammena … pe ….	Ethical deeds by way of body, speech, and mind. …”

AN 3.153 Catutthakhata: Broken (4th)

153. Catutthakhatasutta	153. Broken (4th)
“Tīhi, bhikkhave … pe …	“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena … pe ….	Filthy deeds by way of body, speech, and mind. …
Tīhi, bhikkhave … pe …	When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena— imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.	Pure deeds by way of body, speech, and mind. …”

AN 3.154 Vandanā: Homage

154. Vandanāsutta	154. Homage
“Tisso imā, bhikkhave, vandanā.	“monks, there are three kinds of homage.
Katamā tisso?	What three?
Kāyena, vācāya, manasā—	By way of body, speech, and mind.
imā kho, bhikkhave, tisso vandanā”ti.	These are the three kinds of homage.”

AN 3.155 Pubbaṇha: Morning

155. Pubbaṇhasutta	155. Morning
“Ye, bhikkhave, sattā pubbaṇhasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, supubbaṇho, bhikkhave, tesaṃ sattānaṃ.	“monks, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning.
Ye, bhikkhave, sattā majjhanhikasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, sumajjhanhiko, bhikkhave, tesaṃ sattānaṃ.	Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday.
Ye, bhikkhave, sattā sāyanhasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, susāyanho, bhikkhave, tesaṃ sattānanti.	Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening.”
Sunakkhattaṃ sumaṅgalaṃ,	“A good star, a good fortune,
suppabhātaṃ suhuṭṭhitaṃ;	a good dawn, a good rising,
Sukhaṇo sumuhutto ca,	a good moment, a good hour:
suyiṭṭhaṃ brahmacārisu.	these come with good gifts to spiritual practitioners.
Padakkhiṇaṃ kāyakammaṃ,	Worthy deeds of body,
vācākammaṃ padakkhiṇaṃ;	verbal worthy deeds,
Padakkhiṇaṃ manokammaṃ,	worthy deeds of mind,
paṇīdhi te padakkhiṇe;	worthy aspirations:
Padakkhiṇāni katvāna,	when your deeds have been worthy,
labhantatthe padakkhiṇe.	you get worthy benefits.
Te atthaladdhā sukhitā,	Those happy with these benefits
viruḷhā buddhasāsane;	flourish in the Buddha’s teaching.
Arogā sukhitā hotha,	May you and all your relatives
saha sabbehi ñātibhī”ti.	be healthy and happy!”

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§ – AN 3 vagga 16 Acelaka: Naked

16. Acelakavagga	16. Naked
156–162	156–162
“Tisso imā, bhikkhave, paṭipadā.	“monks, there are three practices.
Katamā tisso?	What three?
Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā.	The addicted practice, the scorching practice, and the middle practice.
Katamā ca, bhikkhave, āgāḷhā paṭipadā?	And what’s the addicted practice?
Idha, bhikkhave, ekacco evaṃvādī hoti evaṃdiṭṭhi:	It’s when someone has this doctrine and view:
‘natthi kāmesu doso’ti.	‘There’s nothing wrong with sensual pleasures;
So kāmesu pātabyataṃ āpajjati.	so they throw themselves into sensual pleasures.
Ayaṃ vuccati, bhikkhave, āgāḷhā paṭipadā.	This is called the addicted practice.
Katamā ca, bhikkhave, nijjhāmā paṭipadā?	And what’s the scorching practice?
Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano, naehibhadantiko, natiṭṭhabhadantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati.	It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ, na thusodakaṃ pivati.	They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko;	They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti;	They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṃ āhāreti, dvāhikampi āhāraṃ āhāreti … sattāhikampi āhāraṃ āhāreti—iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.	They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.
So sākabhakkhopi hoti, sāmākabhakkhopi hoti, nīvārabhakkhopi hoti, daddulabhakkhopi hoti, haṭabhakkhopi hoti, kaṇabhakkhopi hoti, ācāmabhakkhopi hoti, piññākabhakkhopi hoti, tiṇabhakkhopi hoti, gomayabhakkhopi hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.	They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti,	They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,	They tear out hair and beard, pursuing this practice.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,	They constantly stand, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,	They squat, committed to persisting in the squatting position.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti,	They lie on a mat of thorns, making a mat of thorns their bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—	They pursue the practice of undistractible-lucidity in water three times a day, including the evening.
iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live pursuing these various ways of mortifying and tormenting the body.
Ayaṃ vuccati, bhikkhave, nijjhāmā paṭipadā.	This is called the scorching practice.
Katamā ca, bhikkhave, majjhimā paṭipadā?	And what’s the middle practice?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;	It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …	They meditate observing an aspect of feelings …
citte … pe …	They meditate observing an aspect of the mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	They meditate observing an aspect of dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Ayaṃ vuccati, bhikkhave, majjhimā paṭipadā.	This is called the middle practice.
Imā kho, bhikkhave, tisso paṭipadāti. (1)	These are the three practices.
Tisso imā, bhikkhave, paṭipadā.	monks, there are three practices.
Katamā tisso?	What three?
Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā.	The addicted practice, the blistering practice, the middle practice.
Katamā ca, bhikkhave, āgāḷhā paṭipadā … pe …	And what’s the addicted practice? …
ayaṃ vuccati, bhikkhave, āgāḷhā paṭipadā.	This is called the addicted practice.
Katamā ca, bhikkhave, nijjhāmā paṭipadā … pe …	And what is the scorching practice? …
ayaṃ vuccati, bhikkhave, nijjhāmā paṭipadā.	This is called the scorching practice.
Katamā ca, bhikkhave, majjhimā paṭipadā?	And what’s the middle practice?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati …. (2)	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development.
Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vīriyasamādhi … pe …	They develop the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort. They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
cittasamādhi … pe …	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti … pe …. (3)	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
Saddhindriyaṃ bhāveti …	They develop the faculty of earned-trust …
vīriyindriyaṃ bhāveti …	energy …
satindriyaṃ bhāveti …	rememberfulness …
samādhindriyaṃ bhāveti …	undistractible-lucidity …
paññindriyaṃ bhāveti … pe …. (4)	wisdom …
Saddhābalaṃ bhāveti …	They develop the power of earned-trust …
vīriyabalaṃ bhāveti …	energy …
satibalaṃ bhāveti …	rememberfulness …
samādhibalaṃ bhāveti …	undistractible-lucidity …
paññābalaṃ bhāveti … pe …. (5)	wisdom …
Satisambojjhaṅgaṃ bhāveti …	They develop the awakening factor of rememberfulness …
dhammavicayasambojjhaṅgaṃ bhāveti …	investigation of dharmas …
vīriyasambojjhaṅgaṃ bhāveti …	energy …
pītisambojjhaṅgaṃ bhāveti …	rapture …
passaddhisambojjhaṅgaṃ bhāveti …	pacification …
samādhisambojjhaṅgaṃ bhāveti …	undistractible-lucidity …
upekkhāsambojjhaṅgaṃ bhāveti … pe …. (6)	equanimous-observation …
Sammādiṭṭhiṃ bhāveti …	They develop right view …
sammāsaṅkappaṃ bhāveti …	right thought …
sammāvācaṃ bhāveti …	right speech …
sammākammantaṃ bhāveti …	right action …
sammāājīvaṃ bhāveti …	right livelihood …
sammāvāyāmaṃ bhāveti …	right effort …
sammāsatiṃ bhāveti …	right rememberfulness …
sammāsamādhiṃ bhāveti ….	right undistractible-lucidity …
Ayaṃ vuccati, bhikkhave, majjhimā paṭipadā.	This is called the middle practice.
Imā kho, bhikkhave, tisso paṭipadā”ti. (7)	These are the three practices.

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§ – AN 3 vagga 17 Kammapathapeyyāla: Courses of Deeds

17. Kammapathapeyyālavagga	17. Courses of Deeds
163–182	163–182
“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with three qualities is cast down to hell.
Katamehi tīhi?	What three?
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti.	They themselves kill living creatures. They encourage others to kill living creatures. And they approve of killing living creatures.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these three qualities is cast down to hell.
Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with three qualities is raised up to heaven.
Katamehi tīhi?	What three?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti … pe …. (2)	They don’t themselves kill living creatures. They encourage others to not kill living creatures. And they approve of not killing living creatures.
Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti … pe ….	They themselves steal. They encourage others to steal. And they approve of stealing.
Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti … pe …. (4)	They don’t themselves steal. They encourage others to not steal. And they approve of not stealing.
Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti … pe ….	They themselves commit sexual misconduct. They encourage others to commit sexual misconduct. And they approve of committing sexual misconduct.
Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti … pe …. (6)	They don’t themselves commit sexual misconduct. They encourage others to not commit sexual misconduct. And they approve of not committing sexual misconduct.
Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti … pe ….	They themselves lie. They encourage others to lie. And they approve of lying.
Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti … pe …. (8)	They don’t themselves lie. They encourage others to not lie. And they approve of not lying.
Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti … pe ….	They themselves speak divisively. They encourage others to speak divisively. And they approve of speaking divisively.
Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti … pe …. (10)	They don’t themselves speak divisively. They encourage others to not speak divisively. And they approve of not speaking divisively.
Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti … pe ….	They themselves speak harshly. They encourage others to speak harshly. And they approve of speaking harshly.
Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti … pe …. (12)	They don’t themselves speak harshly. They encourage others to not speak harshly. And they approve of not speaking harshly.
Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti … pe ….	They themselves talk nonsense. They encourage others to talk nonsense. And they approve of talking nonsense.
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti … pe …. (14)	They don’t themselves talk nonsense. They encourage others to not talk nonsense. And they approve of not talking nonsense.
Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti … pe ….	They themselves are covetous. They encourage others to be covetous. And they approve of covetousness.
Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti … pe …. (16)	They themselves are content. They encourage others to be contented. And they approve of being contented.
Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti … pe ….	They themselves have ill will. They encourage others to have ill will. And they approve of having ill will.
Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti … pe …. (18)	They themselves don’t have ill will. They encourage others to not have ill will. And they approve of not having ill will.
Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti … pe ….	They themselves have wrong view. They encourage others to have wrong view. And they approve of wrong view.
Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti.	They themselves have right view. They encourage others to have right view. And they approve of right view.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. (20)	Someone with these three qualities is raised up to heaven.”

❧

§ – AN 3 vagga 18 Rāgapeyyāla: Abbreviated Texts Beginning with Greed

18. Rāgapeyyālavagga	18. Abbreviated Texts Beginning with Greed
183–352	183–352
“Rāgassa, bhikkhave, abhiññāya tayo dhammā bhāvetabbā.	“For insight into greed, three things should be developed.
Katame tayo?	What three?
rāgassa, bhikkhave, abhiññāya ime tayo dhammā bhāvetabbā. (1) ()	For insight into greed, these three things should be developed.
Rāgassa, bhikkhave, pariññāya … pe …	For the complete understanding of greed …
parikkhayāya …	complete ending …
pahānāya …	giving up …
khayāya …	ending …
vayāya …	vanishing …
virāgāya …	fading away …
nirodhāya …	cessation …
cāgāya …	giving away …
paṭinissaggāya ime tayo dhammā bhāvetabbā.	letting go …
Dosassa …	hate …
mohassa …	delusion …
kodhassa …	anger …
upanāhassa …	hostility …
makkhassa …	offensiveness …
paḷāsassa …	contempt …
issāya …	envy …
macchariyassa …	stinginess …
māyāya …	deceitfulness …
sāṭheyyassa …	deviousness …
thambhassa …	obstinacy …
sārambhassa …	aggression …
mānassa …	conceit …
atimānassa …	arrogance …
madassa …	vanity …
pamādassa …	negligence …
abhiññāya …	insight …
pariññāya …	complete understanding …
parikkhayāya …	complete ending …
pahānāya …	giving up …
khayāya …	ending …
vayāya …	vanishing …
virāgāya …	fading away …
nirodhāya …	cessation …
cāgāya …	giving away …
paṭinissaggāya ime tayo dhammā bhāvetabbā”ti.	For the letting go of negligence, these three things should be developed.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Tikanipātapāḷi niṭṭhitā.	The Book of the Threes is finished.

❧

AN 4 Catukkanipāta
The Book of the Fours

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§ – AN 4 vagga 1 Bhaṇḍagāma: At Bhaṇḍa Village

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AN 4.1 Anubuddha: Understood

1. Anubuddhasutta	1. Understood
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā vajjīsu viharati bhaṇḍagāme.	At one time the Buddha was staying in the land of the Vajjis at the village of Bhaṇḍa.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	“monks, not understanding and not comprehending four things, both you and I have wandered and transmigrated for such a very long time.
Katamesaṃ catunnaṃ?	Which four?
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	Noble ethics,
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	undistractible-lucidity,
Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	wisdom,
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	and freedom.
Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.	These noble ethics, undistractible-lucidity, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:

(verse)

“Sīlaṃ samādhi paññā ca,	“Ethics, undistractible-lucidity, and wisdom,
vimutti ca anuttarā;	and the supreme freedom:
Anubuddhā ime dhammā,	these things have been understood
gotamena yasassinā.	by Gotama the renowned.
Iti buddho abhiññāya,	And so the Buddha, having insight,
dhammamakkhāsi bhikkhunaṃ;	explained this ☸Dharma to the monks.
Dukkhassantakaro satthā,	The teacher made an end of suffering,
cakkhumā parinibbuto”ti.	seeing clearly, he is nirvana'd.”

AN 4.2 Papatita: Fallen

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§2.1 – (fallen from dhamma-vinayā)

“Catūhi, bhikkhave, dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.	“Someone without four things is said to have ‘fallen from this ☸Dharma and training’.
Katamehi catūhi?	Which four?
Ariyena, bhikkhave, sīlena asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.	Noble ethics,
Ariyena, bhikkhave, samādhinā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.	undistractible-lucidity,
Ariyāya, bhikkhave, paññāya asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.	wisdom,
Ariyāya, bhikkhave, vimuttiyā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.	and freedom.
Imehi kho, bhikkhave, catūhi dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.	Someone without these four things is said to have ‘fallen from this ☸Dharma and training’.

§2.2 – (secure in dhamma-vinayā)

Catūhi, bhikkhave, dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.	Someone with four things is said to be ‘secure in this ☸Dharma and training’.
Katamehi catūhi?	Which four?
Ariyena, bhikkhave, sīlena samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.	Noble ethics,
Ariyena, bhikkhave, samādhinā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.	undistractible-lucidity,
Ariyāya, bhikkhave, paññāya samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.	wisdom,
Ariyāya, bhikkhave, vimuttiyā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.	and freedom.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccatīti.	Someone with these four things is said to be ‘secure in this ☸Dharma and training’.

(verse)

Cutā patanti patitā,	They fall, collapsed and fallen;
giddhā ca punarāgatā;	greedy, they return.
Kataṃ kiccaṃ rataṃ rammaṃ,	The work is done, the joyful is enjoyed,
sukhenānvāgataṃ sukhan”ti.	happiness is found through happiness.”

AN 4.3 Paṭhamakhata: Broken (1st)

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3. Paṭhamakhatasutta	3. Broken (1st)
“Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent bad person has four dharma-[qualities] they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi catūhi?	Which four?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, they praise those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and they criticize those deserving of praise.
ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti,	They arouse faith in things that are dubious,
ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti—	and they don’t arouse faith in things that are inspiring.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	When a foolish, incompetent bad person has these four dharma-[qualities] they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

§3.1 – (4 opposites)

Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent good person has four dharma-[qualities] they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi catūhi?	Which four?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, they criticize those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and they praise those deserving of praise.
anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti,	They don’t arouse faith in things that are dubious,
anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti—	and they do arouse faith in things that are inspiring.
imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatīti.	When an astute, competent good person has these four dharma-[qualities] they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.

(verse)

Yo nindiyaṃ pasaṃsati,	When you praise someone worthy of criticism,
Taṃ vā nindati yo pasaṃsiyo;	or criticize someone worthy of praise,
Vicināti mukhena so kaliṃ,	you choose bad luck with your own mouth:
Kalinā tena sukhaṃ na vindati.	you’ll never find happiness that way.
Appamatto ayaṃ kali,	Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;	if all you lose is your money
Sabbassāpi sahāpi attanā,	and all you own, even yourself.
Ayameva mahantataro kali;	What’s really terrible luck
Yo sugatesu manaṃ padosaye.	is to hate the holy ones.
Sataṃ sahassānaṃ nirabbudānaṃ,	For more than two quinquadecillion years,
Chattiṃsatī pañca ca abbudāni;	and another five quattuordecillion years,
Yamariyagarahī nirayaṃ upeti,	a slanderer of noble ones goes to hell,
Vācaṃ manañca paṇidhāya pāpakan”ti.	having aimed bad words and thoughts at them.”

❧

AN 4.4 Dutiyakhata: Broken (2nd)

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4. Dutiyakhatasutta	4. Broken (2nd)
“Catūsu, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent bad person acts wrongly toward four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamesu catūsu?	Which four?
Mātari, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	Mother …
Pitari, bhikkhave, micchā paṭipajjamāno … pe … tathāgate, bhikkhave, micchā paṭipajjamāno … pe … tathāgatasāvake, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	father … a Realized One … and a disciple of a Realized One.
Imesu kho, bhikkhave, catūsu micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.	When a foolish, incompetent bad person acts wrongly toward these four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.

(4 opposites)

Catūsu, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent good person acts rightly toward four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamesu catūsu?	Which four?
Mātari, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	Mother …
Pitari, bhikkhave, sammā paṭipajjamāno … pe … tathāgate, bhikkhave, sammā paṭipajjamāno … pe … tathāgatasāvake, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.	father … a Realized One … and a disciple of a Realized One.
Imesu kho, bhikkhave, catūsu sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatīti.	When an astute, competent good person acts rightly toward these four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.

(verse)

Mātari pitari cāpi,	A person who does wrong
yo micchā paṭipajjati;	by their mother or father,
Tathāgate vā sambuddhe,	or a Realized One, a Buddha,
atha vā tassa sāvake;	or one of their disciples,
Bahuñca so pasavati, apuññaṃ tādiso naro.	makes much bad karma.
Tāya naṃ adhammacariyāya,	Because of their non-Dharmic conduct
Mātāpitūsu paṇḍitā;	toward their parents,
Idheva naṃ garahanti,	they’re criticized in this life by the astute,
Peccāpāyañca gacchati.	and they depart to be reborn in a place of loss.
Mātari pitari cāpi,	A person who does right
yo sammā paṭipajjati;	by their mother and father,
Tathāgate vā sambuddhe,	or a Realized One, a Buddha,
atha vā tassa sāvake;	or one of their disciples,
Bahuñca so pasavati, puññaṃ etādiso naro.	makes much merit.
Tāya naṃ dhammacariyāya,	Because of their Dharmic conduct
mātāpitūsu paṇḍitā;	toward their parents,
Idheva naṃ pasaṃsanti,	they’re praised in this life by the astute,
pecca sagge pamodatī”ti.	and they depart to rejoice in heaven.”

❧

AN 4.5 Anusota: With the Stream

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“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These four people are found in the world.
Katame cattāro?	Which four?
Anusotagāmī puggalo, paṭisotagāmī puggalo, ṭhitatto puggalo, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.	A person who goes with the stream; a person who goes against the stream; a steadfast person; and a brahmin who has crossed over and stands on the far shore.

§5.1 – (who goes with the stream?)

Katamo ca, bhikkhave, anusotagāmī puggalo?	And who is the person who goes with the stream?
Idha, bhikkhave, ekacco puggalo kāme ca paṭisevati, pāpañca kammaṃ karoti.	It’s a person who takes part in sensual pleasures and does bad deeds.
Ayaṃ vuccati, bhikkhave, anusotagāmī puggalo.	This is called a person who goes with the stream.

§5.2 – (who goes against the stream?)

Katamo ca, bhikkhave, paṭisotagāmī puggalo?	And who is the person who goes against the stream?
Idha, bhikkhave, ekacco puggalo kāme ca nappaṭisevati, pāpañca kammaṃ na karoti, sahāpi dukkhena sahāpi domanassena assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati.	It’s a person who doesn’t take part in sensual pleasures or do bad deeds. They live the full and pure spiritual life in pain and sadness, weeping, with tearful faces.
Ayaṃ vuccati, bhikkhave, paṭisotagāmī puggalo.	This is called a person who goes against the stream.

§5.3 – (steadfast person?)

Katamo ca, bhikkhave, ṭhitatto puggalo?	And who is the steadfast person?
Idha, bhikkhave, ekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.	It’s a person who, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Ayaṃ vuccati, bhikkhave, ṭhitatto puggalo.	This is called a steadfast person.

§5.4 – (stands on the far shore?)

Katamo ca, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo?	And who is a brahmin who has crossed over and stands on the far shore?
Idha, bhikkhave, ekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s a person who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ayaṃ vuccati, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.	This is called a brahmin who has crossed over and stands on the far shore.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.	These are the four people found in the world.

(verse)

Ye keci kāmesu asaññatā janā,	All those people with uncontrolled sensuality,
Avītarāgā idha kāmabhogino;	not free of lust, enjoying sensual pleasures in this life:
Punappunaṃ jātijarūpagāmi te,	again and again, they return to birth and old age;
Taṇhādhipannā anusotagāmino.	those who go with the stream are undistractified-&-lucidified in craving.
Tasmā hi dhīro idhupaṭṭhitassatī,	So a wise one in this life, with rememberfulness established,
Kāme ca pāpe ca asevamāno;	doesn’t take part in sensual pleasures and bad deeds.
Sahāpi dukkhena jaheyya kāme,	In pain they’d give up sensual pleasures:
Paṭisotagāmīti tamāhu puggalaṃ.	that’s ‘a person who goes against the stream’, they say.
Yo ve kilesāni pahāya pañca,	Someone who’s given up five corruptions,
Paripuṇṇasekho aparihānadhammo;	a perfect trainee, not liable to decline,
Cetovasippatto samāhitindriyo,	who’s mastered their mind, with faculties undistractify-&-lucidifyd in samādhi,
Sa ve ṭhitattoti naro pavuccati.	that’s called ‘a steadfast person’.
Paroparā yassa samecca dhammā,	The sage who has comprehended all things, high and low,
Vidhūpitā atthagatā na santi;	cleared them and ended them, so they are no more;
Sa ve muni vusitabrahmacariyo,	they’ve completed the spiritual journey, and gone to the end of the world,
Lokantagū pāragatoti vuccatī”ti.	they’re called ‘one who has gone beyond’.”

❧

AN 4.6 Appassuta: A Little Learning

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“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?	“monks, these four people are found in the world. Which four? A person may have:
Appassuto sutena anupapanno,	Little learning and not get the point of learning.
appassuto sutena upapanno,	Little learning but get the point of learning.
bahussuto sutena anupapanno,	Much learning but not get the point of learning.
bahussuto sutena upapanno.	Much learning and get the point of learning.

§6.1 – (learned little and not got the point)

Kathañca, bhikkhave, puggalo appassuto hoti sutena anupapanno? Idha, bhikkhave, ekaccassa puggalassa appakaṁ sutaṁ hoti—suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa appakassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Variant: dhammamaññāya → na dhammamaññāya (bj, pts1ed, mr) | dhammānudhammappaṭipanno → na dhammānudhammapaṭipanno (bj)Evaṁ kho, bhikkhave, puggalo appassuto hoti sutena anupapanno.

And how has a person learned little and not got the point of learning? It’s when a person has learned little of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. And with the little they’ve learned, they understand neither the meaning nor the text, nor do they practice in line with the ☸Dharma. That’s how a person has learned little and not got the point of learning.

§6.2 – (learned little but has got the point)

Kathañca, bhikkhave, puggalo appassuto hoti sutena upapanno? Idha, bhikkhave, ekaccassa puggalassa appakaṁ sutaṁ hoti—suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ kho, bhikkhave, puggalo appassuto hoti sutena upapanno.

And how has a person learned little but has got the point of learning? It’s when a person has learned little of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But with the little they’ve learned, they understand the meaning and the text, and they practice in line with the ☸Dharma. That’s how a person has learned little but has got the point of learning.

§6.3 – (learned much but hasn't got the point )

Kathañca, bhikkhave, puggalo bahussuto hoti sutena anupapanno? Idha, bhikkhave, ekaccassa puggalassa bahukaṁ sutaṁ hoti—suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa bahukassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Variant: dhammamaññāya → na dhammamaññāya (bj, pts1ed)Evaṁ kho, bhikkhave, puggalo bahussuto hoti sutena anupapanno.

And how has a person learned much but hasn't got the point of learning? It’s when a person has learned much of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But even though they’ve learned much, they understand neither the meaning nor the text, nor do they practice in line with the ☸Dharma. That’s how a person has learned much but hasn't got the point of learning.

§6.4 – (learned much and has got the point )

Kathañca, bhikkhave, puggalo bahussuto hoti sutena upapanno? Idha, bhikkhave, ekaccassa puggalassa bahukaṁ sutaṁ hoti—suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ kho, bhikkhave, puggalo bahussuto hoti sutena upapanno.	And how has a person learned much and has got the point of learning? It’s when a person has learned much of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. And with the large amount they’ve learned, they understand the meaning and the text, and they practice in line with the ☸Dharma. That’s how a person has learned much and has got the point of learning.
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasminti.	These are the four people found in the world.

(verse)

Appassutopi ce hoti,	If you don’t learn much,
sīlesu a-samāhito;	and aren’t undistractible-&-lucid with respect to ethics,
Ubhayena naṁ garahanti,	they’ll criticize you on both counts,
sīlato ca sutena ca.	for your ethics and your learning.
Appassutopi ce hoti,	If you don’t learn much,
sīlesu su-samāhito;	and you are undistractible-&-lucid with respect to ethics,
Sīlato naṁ pasaṁsanti,	they’ll praise your ethical conduct,
tassa sampajjate sutaṁ.	since your learning has succeeded.
Bahussutopi ce hoti,	If you learn much,
sīlesu a-samāhito;	but aren’t undistractible-&-lucid with respect to ethics,
Sīlato naṁ garahanti,	they’ll criticize your ethical conduct,
nāssa sampajjate sutaṁ.	for your learning hasn’t succeeded.
Bahussutopi ce hoti,	If you learn much,
sīlesu su-samāhito;	and you are undistractible-&-lucid with respect to ethics,
Ubhayena naṁ pasaṁsanti,	they’ll praise you on both counts,
sīlato ca sutena ca.	for your ethics and your learning.
Bahussutaṁ dhammadharaṁ,	A wise disciple of the Buddha
sappaññaṁ buddhasāvakaṁ;	who is learned and has memorized the ☸Dharmas;
Nekkhaṁ jambonadasseva,	like a pendant of river gold,
ko taṁ ninditumarahati;	who is worthy to criticize them?
Devāpi naṁ pasaṁsanti,	Even the gods praise them,
brahmunāpi pasaṁsito”ti.	and by Brahmā, too, they’re praised.”

❧

AN 4.7 Sobhana: Beautification

7. Sobhanasutta	7. Beautification
“Cattārome, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṃghaṃ sobhenti.	“monks, these four competent, educated, assured, learned people—who have memorized the ☸Dharmas and practice in line with the ☸Dharmas—beautify the Saṅgha.
Katame cattāro?	Which four?
Bhikkhu, bhikkhave, viyatto vinīto visārado bahussuto dhammadharo dhammānudhammappaṭipanno saṃghaṃ sobheti.	A monk,
Bhikkhunī, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṃghaṃ sobheti.	a nun,
Upāsako, bhikkhave, viyatto vinīto visārado bahussuto dhammadharo dhammānudhammappaṭipanno saṃghaṃ sobheti.	a layman,
Upāsikā, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṃghaṃ sobheti.	and a laywoman.
Ime kho, bhikkhave, cattāro viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṃghaṃ sobhentīti.	These four competent, educated, assured, learned people—who have memorized the ☸Dharmas and practice in line with the ☸Dharmas—beautify the Saṅgha.

(verse)

Yo hoti viyatto ca visārado ca,	Whoever is competent and assured,
Bahussuto dhammadharo ca hoti;	learned, a memorizer of the ☸Dharmas,
Dhammassa hoti anudhammacārī,	who lives in line with the ☸Dharmas—
Sa tādiso vuccati saṃghasobhano.	such a person is said to beautify the Saṅgha.
Bhikkhu ca sīlasampanno,	A monk accomplished in ethics,
bhikkhunī ca bahussutā;	and a learned nun,
Upāsako ca yo saddho,	a faithful layman,
yā ca saddhā upāsikā;	and a faithful laywoman, too:
Ete kho saṅghaṃ sobhenti,	these beautify the Saṅgha,
ete hi saṅghasobhanā”ti.	they are the beautifiers of the Saṅgha.”

AN 4.8 Vesārajja: Self-assured

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“Cattārimāni, bhikkhave, tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	“monks, a Realized One has four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Katamāni cattāri?	Which four?

§8.1 – (claim to be fully awakened )

‘“Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā”ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, bhikkhave, na samanupassāmi.	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be fully awakened, but you don’t understand these things.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.	Since I see no such reason, I live secure, fearless, and assured.

§8.2 – (claim to have ended all defilements )

‘“Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā”ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, bhikkhave, na samanupassāmi.	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but these defilements have not ended.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.	Since I see no such reason, I live secure, fearless, and assured.

§8.3 – (obstructions are not )

‘“Ye kho pana te antarāyikā dhammā vuttā te paṭisevato nālaṃ antarāyāyā”ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, bhikkhave, na samanupassāmi.	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.	Since I see no such reason, I live secure, fearless, and assured.

§8.4 – (Dharma leads to the goal of the complete ending of suffering )

‘“Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā”ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, bhikkhave, na samanupassāmi.	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this ☸Dharma leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.	Since I see no such reason, I live secure, fearless, and assured.
Imāni kho, bhikkhave, cattāri tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetīti.	A Realized One has these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.

(verse)

Ye kecime vādapathā puthussitā,	The various grounds for criticism
Yaṃnissitā samaṇabrāhmaṇā ca;	that ascetics and brahmins rely on
Tathāgataṃ patvā na te bhavanti,	don’t touch a Realized One,
Visāradaṃ vādapathātivattaṃ.	assured, gone beyond grounds for criticism.
Yo dhammacakkaṃ abhibhuyya kevalī,	He rolls forth the Wheel of Dhamma as a consummate one,
Pavattayī sabbabhūtānukampī;	complete, compassionate for all living creatures.
Taṃ tādisaṃ devamanussaseṭṭhaṃ,	Sentient beings revere him, best of gods and humans,
Sattā namassanti bhavassa pāragun”ti.	who has transcended rebirth.”

AN 4.9 Taṇhuppāda: The Arising of Craving

9. Taṇhuppādasutta	9. The Arising of Craving
“Cattārome, bhikkhave, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.	“monks, there are four things that give rise to craving in a monk.
Katame cattāro?	Which four?
Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;	For the sake of robes,
piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;	alms-food,
senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;	lodgings,
itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati.	or rebirth in this or that state.
Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatīti.	These are the four things that give rise to craving in a monk.

(verse)

Taṇhā dutiyo puriso,	Craving is a person’s partner
dīghamaddhāna saṃsaraṃ;	as they transmigrate on this long journey.
Itthabhāvaññathābhāvaṃ,	They go from this state to another,
saṃsāraṃ nātivattati.	but don’t get past transmigration.
Evamādīnavaṃ ñatvā,	Knowing this drawback—
Taṇhaṃ dukkhassa sambhavaṃ;	that craving is the cause of suffering—
Vītataṇho anādāno,	rid of craving, by not grasping,
Sato bhikkhu paribbaje”ti.	a monk would go forth rememberfully.”

AN 4.10 Yoga: Attachments

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“Cattārome, bhikkhave, yogā.	“monks, there are these four attachments.
Katame cattāro?	Which four?
Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.	The attachment to sensual pleasures, future lives, views, and ignorance.

§10.1 – (attachment to sensual pleasures? )

Katamo ca, bhikkhave, kāmayogo?	And what is the attachment to sensual pleasures?
Idha, bhikkhave, ekacco kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	It’s when you don’t truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape.
Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṃ kāmataṇhā sānuseti.	So greed, relishing, affection, stupefaction, thirst, passion, attachment, and craving for sensual pleasures linger on inside.
Ayaṃ vuccati, bhikkhave, kāmayogo.	This is called the attachment to sensual pleasures.
Iti kāmayogo.	Such is the attachment to sensual pleasures.

§10.2 – (attachment to future lives? )

Bhavayogo ca kathaṃ hoti?	And what is the attachment to future lives?
Idha, bhikkhave, ekacco bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	It’s when you don’t truly understand future lives’ origin, ending, gratification, drawback, and escape.
Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṃ bhavataṇhā sānuseti.	So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving for continued existence linger on inside.
Ayaṃ vuccati, bhikkhave, bhavayogo.	This is called the attachment to future lives.
Iti kāmayogo bhavayogo.	Such are the attachments to sensual pleasures and future lives.

§10.3 – (attachment to views?)

Diṭṭhiyogo ca kathaṃ hoti?	And what is the attachment to views?
Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape.
Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṃ diṭṭhitaṇhā sānuseti.	So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving for views linger on inside.
Ayaṃ vuccati, bhikkhave, diṭṭhiyogo.	This is called the attachment to views.
Iti kāmayogo bhavayogo diṭṭhiyogo.	Such are the attachments to sensual pleasures, future lives, and views.

§10.4 – (attachment to ignorance?)

Avijjāyogo ca kathaṃ hoti?	And what is the attachment to ignorance?
Idha, bhikkhave, ekacco channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	It’s when you don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape,
Tassa channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yā chasu phassāyatanesu avijjā aññāṇaṃ sānuseti.	so ignorance and unknowing of the six fields of contact linger on inside.
Ayaṃ vuccati, bhikkhave, avijjāyogo.	This is called the attachment to ignorance.
Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo,	Such are the attachments to sensual pleasures, future lives, views, and ignorance.
saṃyutto pāpakehi akusalehi dhammehi saṃkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati.	Someone attached to bad, unskillful dharma-[qualities]—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is called: ‘one who has not found sanctuary from attachments’.
Ime kho, bhikkhave, cattāro yogā.	These are the four attachments.

§10.5 – (four opposites)

Cattārome, bhikkhave, visaṃyogā.	There are these four kinds of detachment.
Katame cattāro?	Which four?
Kāmayogavisaṃyogo, bhavayogavisaṃyogo, diṭṭhiyogavisaṃyogo, avijjāyogavisaṃyogo.	Detachment from sensual pleasures, future lives, views, and ignorance.
Katamo ca, bhikkhave, kāmayogavisaṃyogo?	And what is detachment from sensual pleasures?
Idha, bhikkhave, ekacco kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	It’s when you truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape.
Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṃ kāmataṇhā sā nānuseti.	So greed, relishing, affection, stupefaction, thirst, passion, attachment, and craving for sensual pleasures don’t linger on inside.
Ayaṃ vuccati, bhikkhave, kāmayogavisaṃyogo.	This is called detachment from sensual pleasures.
Iti kāmayogavisaṃyogo.	Such is detachment from sensual pleasures.
Bhavayogavisaṃyogo ca kathaṃ hoti?	And what is detachment from future lives?
Idha, bhikkhave, ekacco bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	It’s when you truly understand future lives’ origin, ending, gratification, drawback, and escape.
Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṃ bhavataṇhā sā nānuseti.	So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving for continued existence don’t linger on inside.
Ayaṃ vuccati, bhikkhave, bhavayogavisaṃyogo.	This is called detachment from future lives.
Iti kāmayogavisaṃyogo bhavayogavisaṃyogo.	Such is detachment from sensual pleasures and future lives.
Diṭṭhiyogavisaṃyogo ca kathaṃ hoti?	And what is detachment from views?
Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape.
Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṃ diṭṭhitaṇhā sā nānuseti.	So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving for views linger on inside.
Ayaṃ vuccati, bhikkhave, diṭṭhiyogavisaṃyogo.	This is called detachment from views.
Iti kāmayogavisaṃyogo bhavayogavisaṃyogo diṭṭhiyogavisaṃyogo.	Such is detachment from sensual pleasures, future lives, and views.
Avijjāyogavisaṃyogo ca kathaṃ hoti?	And what is detachment from ignorance?
Idha, bhikkhave, ekacco channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	It’s when you truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape,
Tassa channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yā chasu phassāyatanesu avijjā aññāṇaṃ sā nānuseti.	so ignorance and unknowing of the six fields of contact don’t linger on inside.
Ayaṃ vuccati, bhikkhave, avijjāyogavisaṃyogo.	This is called detachment from ignorance.
Iti kāmayogavisaṃyogo bhavayogavisaṃyogo diṭṭhiyogavisaṃyogo avijjāyogavisaṃyogo,	Such is detachment from sensual pleasures, future lives, views, and ignorance.
visaṃyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati.	Someone detached from bad, unskillful Dharma —defilements that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is called: ‘one who has found sanctuary from attachments’.
Ime kho, bhikkhave, cattāro visaṃyogāti.	These are the four kinds of detachment.

(verse)

Kāmayogena saṃyuttā,	Attached to both sensual pleasures
bhavayogena cūbhayaṃ;	and the desire to be reborn in a future life;
Diṭṭhiyogena saṃyuttā,	attached also to views,
avijjāya purakkhatā.	with ignorance in the forefront,
Sattā gacchanti saṃsāraṃ,	sentient beings continue to transmigrate,
jātimaraṇagāmino;	with ongoing birth and death.
Ye ca kāme pariññāya,	But those who completely understand sensual pleasures,
bhavayogañca sabbaso.	and the attachment to all future lives;
Diṭṭhiyogaṃ samūhacca,	with the attachment to views eradicated,
avijjañca virājayaṃ;	and ignorance faded away,
Sabbayogavisaṃyuttā,	detached from all attachments,
te ve yogātigā munī”ti.	those sages have gone beyond all attachments.”

❧

§ – AN 4 vagga 2 Cara: Walking

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AN 4.11 Cara: Walking

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(2025 SP-FLUENT translation by frankk‍)

§11.1 – (walking with three wrong thoughts)

“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.	“monks, suppose a monk has a thought of sensuality, ill will, or harm while walking.
Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, carampi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.	They tolerate it and don’t give it up, get rid of it, eliminate it, and obliterate it. Such a monk is said to be ‘not ardent, no fear of wrongdoing, always lazy, and lacking vigor’ when walking.

§11.2 – (standing with three wrong thoughts)

Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.
Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.

Suppose a monk has a thought of sensuality, ill will, or harm while standing…

§11.3 – (sitting with three wrong thoughts)

Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.
Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, nisinnopi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.

sitting …

§11.4 – (lying down with three wrong thoughts)

Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.	or lying down wakefully…
Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.	They tolerate it and don’t give it up, get rid of it, eliminate it, and obliterate it. Such a monk is said to be ‘not ardent, no fear of wrongdoing, always lazy, and lacking vigor’ when walking.

§11.5 – (1. walk with right effort)

Carato cepi, bhikkhave, bhikkhuno	Suppose a monk, while walking,
uppajjati kāma-vitakko vā byāpāda-vitakko vā vihiṃsā-vitakko vā.	has a thought of sensuality, ill will, or harming.
Tañce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti;	They don’t tolerate it, but give it up, get rid of it, eliminate it, and obliterate it.
carampi, bhikkhave, bhikkhu evaṃbhūto	walking in such a way, a monk is said to be

§11.6 – (2. stand with right effort)

Ṭhitassa cepi, bhikkhave, bhikkhuno	Suppose a monk, while standing,
ṭhitopi, bhikkhave, bhikkhu evaṃbhūto	standing in such a way, a monk is said to be

§11.7 – (3. sit with right effort)

Nisinnassa cepi, bhikkhave, bhikkhuno	Suppose a monk, while sitting,
nisinnopi, bhikkhave, bhikkhu evaṃbhūto	Sitting in such a way, a monk is said to be

§11.8 – (4. lie down with right effort)

Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa	Suppose a monk, while lying down wakefully,
sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto	Lying down wakefully in such a way, a monk is said to be
ti.	“

(verse)

Caraṃ vā yadi vā tiṭṭhaṃ,	Whether walking or standing,
nisinno uda vā sayaṃ;	sitting or lying down,
Yo vitakkaṃ vitakketi,	if you think a bad thought
pāpakaṃ gehanissitaṃ.	to do with the lay life,
Kummaggappaṭipanno so,	you’re on the wrong path,
Mohaneyyesu mucchito;	lost among things that delude.
Abhabbo tādiso bhikkhu,	Such a monk is incapable
Phuṭṭhuṃ sambodhimuttamaṃ.	of touching the highest awakening.
Yo ca caraṃ vā tiṭṭhaṃ vā,	But one who, whether standing or walking,
Nisinno uda vā sayaṃ;	sitting or lying down,
Vitakkaṃ samayitvāna,	has calmed their [verbal] thoughts,
Vitakkūpasame rato;	enjoying [rapture and pleasure from] the subsiding of thoughts [from first jhāna];
Bhabbo so tādiso bhikkhu,	such a monk is capable
Phuṭṭhuṃ sambodhimuttaman”ti.	of touching the highest awakening.”

❧

AN 4.12 Sīla: Ethics

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(2025 SP-FLUENT translation by frankk‍)

“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā,	“monks, live by the ethical precepts and the monastic code.
pātimokkhasaṃvarasaṃvutā viharatha	Live restrained in the code of conduct,
ācāragocarasampannā,	accomplished in appropriate behavior and means of collecting alms.
aṇumattesu vajjesu bhayadassāvino	Seeing danger in the slightest flaw,
samādāya sikkhatha sikkhāpadesu.	keep the rules you’ve undertaken.
Sampannasīlānaṃ vo, bhikkhave, viharataṃ sampannapātimokkhānaṃ pātimokkhasaṃvarasaṃvutānaṃ viharataṃ ācāragocarasampannānaṃ aṇumattesu vajjesu bhayadassāvīnaṃ samādāya sikkhataṃ sikkhāpadesu,	When you’ve done this,
kimassa uttari karaṇīyaṃ?	what more is there to do?

§12.1 – (walking with 4j🌕 jhānas quality of samādhi)

Carato cepi, bhikkhave, bhikkhuno	Suppose that while walking, a monk
abhijjhābyāpādo vigato hoti,	got rid of desire and ill will,
thinamiddhaṃ …	god rid of dullness and drowsiness,
uddhaccakukkuccaṃ …	god rid of restlessness and remorse,
vicikicchā pahīnā hoti,	and abandoned doubt.
	[Having abandoned the five hindrances (5niv⛅)]
āraddhaṃ hoti	their aroused
(7sb☀️ → 3🏹) vīriyaṃ a-sallīnaṃ,	🏹 vigor is un-flagging,
(7sb☀️ → 1🐘) upaṭṭhitā sati a-sam-muṭṭhā,	🐘 their remembrance [and application of Dharma] is established and un-muddled,
(7sb☀️ → 5🌊) passaddho kāyo a-sāraddho,	🌊 their [physical] body is pacified and un-agitated,
(7sb☀️ → 6🌄) samāhitaṃ cittaṃ ek’aggaṃ.	🌄 their mind is undistractible-&-lucid, with singular focus.
carampi, bhikkhave, bhikkhu evaṃbhūto	walking in such a way, a monk is said to be
‘ātāpī ottāpī	‘ardent with a proper fear of wrongdoing,
satataṃ samitaṃ āraddha-vīriyo pahitatto’ti vuccati.	always determined with vigor aroused.

§12.2 – (standing with 4j🌕 jhānas quality of samādhi)

Ṭhitassa cepi, bhikkhave, bhikkhuno	Suppose that while standing, a monk
ṭhitopi, bhikkhave, bhikkhu evaṃbhūto	standing in such a way, a monk is said to be

§12.3 – (sitting with 4j🌕 jhānas quality of samādhi)

Nisinnassa cepi, bhikkhave, bhikkhuno	Suppose that while sitting, a monk
nisinnopi, bhikkhave, bhikkhu evaṃbhūto	Sitting in such a way, a monk is said to be

§12.4 – (lying down with 4j🌕 jhānas quality of samādhi)

Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa	Suppose that while lying down wakefully, a monk
sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto	Lying down wakefully in such a way, a monk is said to be
ti.	“

(verse)

Yataṃ care yataṃ tiṭṭhe,	Carefully walking, carefully standing,
Yataṃ acche yataṃ saye;	carefully sitting, carefully lying down;
Yataṃ samiñjaye bhikkhu,	a monk carefully bends their limbs,
Yatamenaṃ pasāraye.	and carefully extends them.
Uddhaṃ tiriyaṃ apācīnaṃ,	Above, below, and all around,
yāvatājagatogati;	as far as the earth extends;
(7sb☀️ → 7🛆👁) Samavekkhitā ca dhammānaṃ,	they equanimously-observe the Dharmas such as
khandhānaṃ udayabbayaṃ.	the rise and fall of aggregates.
Ceto-samatha-sāmīciṃ,	Training in what leads to serenity of heart,
sikkhamānaṃ sadā sataṃ;	always remembering [and applying Dharma];
Satataṃ pahitattoti,	they call such a monk
āhu bhikkhuṃ tathāvidhan”ti.	‘always determined’.”

❧

AN 4.13 Padhāna: Effort

“Cattārimāni, bhikkhave, sammappadhānāni.	“monks, there are these four right efforts.
Katamāni cattāri?	Which four?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	A monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Imāni kho, bhikkhave, cattāri sammappadhānānīti.	These are the four right efforts.

(verse)

Sammappadhānā māradheyyābhibhūtā,	By rightly striving, they’ve crushed Māra’s dominion;
Te asitā jātimaraṇabhayassa pāragū;	unattached, they’ve transcended the danger of birth and death.
Te tusitā jetvā māraṃ savāhiniṃ te anejā,	Contented and still, they’ve defeated Māra and his mount;
Sabbaṃ namucibalaṃ upātivattā te sukhitā”ti.	now they’ve gone beyond all Namuci’s forces, they’re happy.”

AN 4.14 Saṃvara: Restraint

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(2025 SP-FLUENT translation by frankk‍)

“Cattārimāni, bhikkhave, padhānāni.	There are four types of exertion.
	[They are the same as the four aspects of right effort in the noble eightfold path.]
Katamāni cattāri?	What are the four exertions?
Saṃvarappadhānaṃ,	[1] The exertion of restraint.
pahānappadhānaṃ,	[2] The exertion of abandoning.
bhāvanāppadhānaṃ,	[3] The exertion of development.
anurakkhaṇāppadhānaṃ.	[4] The exertion of protection.

§14.1 – (saṃvara: restraint of 6aya senses)

Katamañca, bhikkhave, saṃvarappadhānaṃ?	And what, monks, is the exertion to restrain?
Idha, bhikkhave, bhikkhu	when
cakkhunā rūpaṃ disvā	the eye sees form,
na nimittaggāhī hoti	he does not grab on to its (nimitta) sign,
nānubyañjanaggāhī.	he does not grab on to its features.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ	Because if he did not restrain the eye-faculty,
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ,	avarice, distress, and evil unskillful Dharmas would invade his mind.
	[Avarice and distress is a reference to the five hindrances 5niv⛅.]
tassa saṃvarāya paṭipajjati,	Therefore the monk practices restraint.
rakkhati cakkhundriyaṃ,	He protects the eye-faculty.
cakkhundriye saṃvaraṃ āpajjati.	He undertakes the restraint of the eye-faculty.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya	When the mind cognizes dharma [mind-objects],
na nimittaggāhī hoti	he does not grab on to its (nimitta) sign,
nānubyañjanaggāhī,	he does not grab on to its features.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ	Because if he did not restrain the mind-faculty,
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ,	avarice, distress, and evil unskillful Dharmas would invade his mind.
	[Avarice and distress is a reference to the five hindrances 5niv⛅.]
tassa saṃvarāya paṭipajjati,	Therefore the monk practices restraint.
rakkhati manindriyaṃ,	He protects the mind-faculty.
manindriye saṃvaraṃ āpajjati.	He undertakes the restraint of the mind-faculty.
	[The restraint of the six sense faculties]
Idaṃ vuccati, bhikkhave, saṃvarappadhānaṃ.	is called the exertion of restraint.

§14.2 – (pahāna: abandon 3 wrong thoughts ☍ 2💭)

all

Katamañca, bhikkhave, pahānappadhānaṃ?	And what is the exertion of abandoning?
Idha, bhikkhave, bhikkhu	[It is the abandoning of four types of wrong thought:
	three types of wrong thought that are opposite of the three right resolves 2💭,
	and a fourth category to cover any other types of wrong thought.]

§2.1 – (2.1 thoughts of sensuality kāma‍)

uppannaṃ kāmavitakkaṃ	[At the very moment a monk notices] a thought of sensuality arising,
nādhivāseti	he does not tolerate it.
pajahati	He abandons it.
vinodeti	He removes it.
byantīkaroti	He destroys it.
anabhāvaṃ gameti;	He annihilates [that thought of sensuality].

§2.2 – (2.2 thoughts of ill-will)

uppannaṃ byāpādavitakkaṃ	At the very moment a monk notices a thought of ill-will arising,
… pe …	he does not tolerate it.
	He abandons it.
	He removes it.
	He destroys it.
	He annihilates [that thought of ill-will].

§2.3 – (2.3 thoughts of harming)

uppannaṃ vihiṃsāvitakkaṃ	At the very moment a monk notices a thought of harming arising,
… pe …	he does not tolerate it.
	He abandons it.
	He removes it.
	He destroys it.
	He annihilates [that thought of harming].

§2.4 – (2.4 thoughts of evil un-skillful Dharmas)

uppannuppanne pāpake akusale dhamme	At the very moment a monk notices a thought of evil un-skillful Dharmas arising,
nādhivāseti	he does not tolerate it.
pajahati	He abandons it.
vinodeti	He removes it.
byantīkaroti	He destroys it.
anabhāvaṃ gameti;	He annihilates [that thought of evil unskillful Dharma].

	[The abandoning of the 4 categories of wrong thought]
Idaṃ vuccati, bhikkhave, pahānappadhānaṃ.	is called the exertion of abandoning.

❧

§14.3 – (bhāvanā: develop 7sb☀️)

Katamañca, bhikkhave, bhāvanāppadhānaṃ?	And what, monks, is the exertion to develop?
Idha, bhikkhave, bhikkhu	It’s when a monk
satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, …	develops the awakening factors of remembering [and applying the Dharma]...,
dhammavicayasambojjhaṅgaṃ bhāveti…	...investigation of Dharmas...,
vīriyasambojjhaṅgaṃ bhāveti …	...vigor...,
pītisambojjhaṅgaṃ bhāveti …	...rapture...,
passaddhisambojjhaṅgaṃ bhāveti …	...pacification...,
samādhisambojjhaṅgaṃ bhāveti …	...undistractible-lucidity...,
upekkhāsambojjhaṅgaṃ bhāveti	and he develops the awakening factor of equanimous-observation,
viveka-nissitaṃ	which relies on judicious-seclusion,
virāga-nissitaṃ	relies on fading away,
nirodha-nissitaṃ	relies on cessation,
vossagga-pariṇāmiṃ.	and culminates in complete relinquishment.
Idaṃ vuccati, bhikkhave, bhāvanāppadhānaṃ.	This is called the exertion to develop.

(see illustrated primer 🔗📝 )

§14.4 – (anu-rakkhaṇā: protect with 5siv⚰️ nimittas)

Katamañca, bhikkhave, anurakkhaṇāppadhānaṃ?	And what, monks, is the effort to preserve?
Idha, bhikkhave, bhikkhu	It’s when a monk
uppannaṃ bhaddakaṃ samādhi-nimittaṃ anurakkhati	protects a sign of undistractible-lucidity:
aṭṭhika-saññaṃ	the perception of a skeleton,
puḷavaka-saññaṃ	….a worm-infested corpse,
vinīlaka-saññaṃ	...a livid corpse,
vicchiddaka-saññaṃ	...a split open corpse,
uddhumātaka-saññaṃ.	or the perception of a bloated corpse.

Idaṃ vuccati, bhikkhave, anurakkhaṇāppadhānaṃ.	This is called the exertion to protect.
Imāni kho, bhikkhave, cattāri padhānānīti.	These are the four exertions.

(verse)

Saṃvaro ca pahānañca,	Restraint and abandoning,
bhāvanā anurakkhaṇā;	development and protection:
Ete padhānā cattāro,	These are the four exertions.
desitādiccabandhunā;	taught by the Kinsman of the Sun.
Yehi bhikkhu idhātāpī,	Any monk who ardently applies these
khayaṃ dukkhassa pāpuṇe”ti.	may attain the ending of suffering.”

❧

AN 4.15 Paññatti: Regarded as Foremost

15. Paññattisutta	15. Regarded as Foremost
“Catasso imā, bhikkhave, aggapaññattiyo.	“monks, these four are regarded as foremost.
Katamā catasso?	Which four?
Etadaggaṃ, bhikkhave, attabhāvīnaṃ yadidaṃ—	The foremost in size of life-form is
rāhu asurindo.	Rāhu, lord of demons.
Etadaggaṃ, bhikkhave, kāmabhogīnaṃ yadidaṃ—	The foremost sensualist is
rājā mandhātā.	King Mandhātā.
Etadaggaṃ, bhikkhave, ādhipateyyānaṃ yadidaṃ—	The foremost in dominion is
māro pāpimā.	Māra the Wicked.
Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato aggamakkhāyati arahaṃ sammāsambuddho.	In this world—with its gods, Māras and Brahmās, this generation with its ascetics and brahmins, gods and humans—a Realized One, the perfected one, the fully awakened Buddha is said to be the best.
Imā kho, bhikkhave, catasso aggapaññattiyoti.	These are the four regarded as foremost.

(verse)

Rāhuggaṃ attabhāvīnaṃ,	Rāhu is foremost in size of life-form,
mandhātā kāmabhoginaṃ;	Mandhātā in enjoying sensual pleasures,
Māro ādhipateyyānaṃ,	Māra in dominion,
iddhiyā yasasā jalaṃ.	shining with power and glory.
Uddhaṃ tiriyaṃ apācīnaṃ,	Above, below, and all around,
yāvatājagatogati;	as far as the earth extends;
Sadevakassa lokassa,	in all the world with its gods,
buddho aggo pavuccatī”ti.	the Buddha is declared foremost.”

AN 4.16 Sokhumma: Subtlety

16. Sokhummasutta	16. Subtlety
“Cattārimāni, bhikkhave, sokhummāni.	“monks, there are these four kinds of subtlety.
Katamāni cattāri?	Which four?
Idha, bhikkhave, bhikkhu rūpasokhummena samannāgato hoti paramena;	A monk has ultimate subtlety of form.
tena ca rūpasokhummena aññaṃ rūpasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati;	They don’t see any other subtlety of form that’s better or finer than that,
tena ca rūpasokhummena aññaṃ rūpasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.	nor do they aim for it.
Vedanāsokhummena samannāgato hoti paramena;	A monk has ultimate subtlety of feeling.
tena ca vedanāsokhummena aññaṃ vedanāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati;	They don’t see any other subtlety of feeling that’s better or finer than that,
tena ca vedanāsokhummena aññaṃ vedanāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.	nor do they aim for it.
Saññāsokhummena samannāgato hoti paramena;	A monk has ultimate subtlety of perception.
tena ca saññāsokhummena aññaṃ saññāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati;	They don’t see any other subtlety of perception that’s better or finer than that,
tena ca saññāsokhummena aññaṃ saññāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.	nor do they aim for it.
Saṅkhārasokhummena samannāgato hoti paramena;	A monk has ultimate subtlety of co-doings.
tena ca saṅkhārasokhummena aññaṃ saṅkhārasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati;	They don’t see any other subtlety of co-doings that’s better or finer than that,
tena ca saṅkhārasokhummena aññaṃ saṅkhārasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.	nor do they aim for it.
Imāni kho, bhikkhave, cattāri sokhummānīti.	These are the four kinds of subtlety.

(verse)

Rūpasokhummataṃ ñatvā,	Knowing the subtlety of form,
vedanānañca sambhavaṃ;	the cause of feelings,
Saññā yato samudeti,	where perception comes from,
atthaṃ gacchati yattha ca;	and where it ends;
Saṅkhāre parato ñatvā,	and knowing co-doings as other,
dukkhato no ca attato.	as suffering and not-self,
Sa ve sammaddaso bhikkhu,	that monk sees rightly,
santo santipade rato;	peaceful, relishing the state of peace.
Dhāreti antimaṃ dehaṃ,	They bear their final body,
jetvā māraṃ savāhinin”ti.	having defeated Māra and his mount.”

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AN 4.17 Paṭhamaagati: Prejudice (1st)

17. Paṭhamaagatisutta	17. Prejudice (1st)
“Cattārimāni, bhikkhave, agatigamanāni.	“monks, there are these four ways of making prejudiced decisions.
Katamāni cattāri?	Which four?
Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati—	Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
imāni kho, bhikkhave, cattāri agatigamanānīti.	These are the four ways of making prejudiced decisions.

(verse)

Chandā dosā bhayā mohā,	If you act against the ☸Dharma
yo dhammaṃ ativattati;	out of favoritism, hostility, cowardice, or stupidity,
Nihīyati tassa yaso,	your fame fades away,
kāḷapakkheva candimā”ti.	like the moon in the dark fortnight.”

AN 4.18 Dutiyaagati: Prejudice (2nd)

18. Dutiyaagatisutta	18. Prejudice (2nd)
“Cattārimāni, bhikkhave, nāgatigamanāni.	“monks, there are these four ways of making unprejudiced decisions.
Katamāni cattāri?	Which four?
Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati—	Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.
imāni kho, bhikkhave, cattāri nāgatigamanānīti.	These are the four ways of making unprejudiced decisions.

(verse)

Chandā dosā bhayā mohā,	If you don’t act against the ☸Dharma
yo dhammaṃ nātivattati;	out of favoritism, hostility, cowardice, and stupidity,
Āpūrati tassa yaso,	your fame swells,
sukkapakkheva candimā”ti.	like the moon in the bright fortnight.”

AN 4.19 Tatiyaagati: Prejudice (3rd)

19. Tatiyaagatisutta	19. Prejudice (3rd)
“Cattārimāni, bhikkhave, agatigamanāni.	“monks, there are these four ways of making prejudiced decisions.
Katamāni cattāri?	Which four?
Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati—	Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
imāni kho, bhikkhave, cattāri agatigamanāni.	These are the four ways of making prejudiced decisions.
Cattārimāni, bhikkhave, nāgatigamanāni.	There are these four ways of making unprejudiced decisions.
Katamāni cattāri?	Which four?
Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati—	Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.
imāni kho, bhikkhave, cattāri nāgatigamanānīti.	These are the four ways of making unprejudiced decisions.

(verse)

Chandā dosā bhayā mohā,	If you act against the ☸Dharma
yo dhammaṃ ativattati;	out of favoritism, hostility, cowardice, or stupidity,
Nihīyati tassa yaso,	your fame fades away,
kāḷapakkheva candimā.	like the moon in the dark fortnight.
Chandā dosā bhayā mohā,	If you don’t act against the ☸Dharma
yo dhammaṃ nātivattati;	out of favoritism, hostility, cowardice, and stupidity,
Āpūrati tassa yaso,	your fame swells,
sukkapakkheva candimā”ti.	like the moon in the bright fortnight.”

AN 4.20 Bhattuddesaka: A Meal-allocator

20. Bhattuddesakasutta	20. A Meal-allocator
“Catūhi, bhikkhave, dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye.	“monks, a meal-allocator who has four dharma-[qualities] is cast down to hell.
Katamehi catūhi?	Which four?
Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati—	They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye.	A meal-allocator who has these four dharma-[qualities] is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge.	A meal-allocator who has four dharma-[qualities] is raised up to heaven.
Katamehi catūhi?	Which four?
Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati—	They make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ saggeti.	A meal-allocator who has these four dharma-[qualities] is raised up to heaven.

(verse)

Ye keci kāmesu asaññatā janā,	All those people with uncontrolled sensuality,
Adhammikā honti adhammagāravā;	non-Dharmic, with no respect for Dharma,
Chandā dosā mohā ca bhayā gāmino,	led astray by favoritism, hatred, stupidity, or cowardice,
Parisākasaṭo ca panesa vuccati.	are called ‘an assembly of the dregs’:
Evañhi vuttaṃ samaṇena jānatā,	that’s what was said by the ascetic who knows.
Tasmā hi te sappurisā pasaṃsiyā;	And so those good, praiseworthy people,
Dhamme ṭhitā ye na karonti pāpakaṃ,	standing on Dharma, doing nothing wrong,
Na chandā na dosā na mohā na bhayā ca gāmino;	not led astray by favoritism, hatred, stupidity, or cowardice,
Parisāya maṇḍo ca panesa vuccati,	are called ‘an assembly of the cream’:
Evañhi vuttaṃ samaṇena jānatā”ti.	that’s what was said by the ascetic who knows.”

❧

§ – AN 4 vagga 3 Uruvela: At Uruvelā

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AN 4.21 Paṭhamauruvela: At Uruvelā (1st)

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21. Paṭhamauruvelasutta	21. At Uruvelā (1st)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.	“monks, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	As I was in private retreat this thought came to mind:
‘dukkhaṃ kho agāravo viharati appatisso.	‘One without respect and reverence lives in suffering.
Kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyan’ti?	What ascetic or brahmin should I honor and respect and rely on?’

§21.1 – 1. Who has better sīla than Buddha?

Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘aparipūrassa kho ahaṃ sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.	‘I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of ethics, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā sīlasampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.	But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.

§21.2 – 2. Better Samādhi?

Aparipūrassa kho ahaṃ samādhikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.	I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of undistractible-lucidity, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā samādhisampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.	But I don’t see any other ascetic or brahmin … who is more accomplished than myself in undistractible-lucidity …

§21.3 – 3. Better Pañña?

Aparipūrassa kho ahaṃ paññākkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.	I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of wisdom, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā paññāsampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.	But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom …

§21.4 – 4. Better Vimutti?

Aparipūrassa kho ahaṃ vimuttikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.	I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of freedom, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā vimuttisampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyan’ti.	But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’

§21.5 – No one better, so respect and rely on Dharma

Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ yvāyaṃ dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyyan’ti.	‘Why don’t I honor and respect and rely on the same ☸Dharma to which I was awakened?’

§21.6 – Brahma praises

Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—brahmaloke antarahito mama purato pāturahosi.	And then Brahmā Sahampati, knowing what I was thinking, vanished from the Brahmā realm and appeared in front of me, as easily as a strong man would extend or contract his arm.
Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca:	He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward me, and said:
‘evametaṃ, bhagavā, evametaṃ, sugata.	‘That’s so true, Blessed One! That’s so true, Holy One!
Yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaṃyeva sakkatvā garuṃ katvā upanissāya vihariṃsu;	All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same ☸Dharma.
yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaṃyeva sakkatvā garuṃ katvā upanissāya viharissanti;	All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same ☸Dharma.
bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho dhammaṃyeva sakkatvā garuṃ katvā upanissāya viharatū’ti.	May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same ☸Dharma.’
Idamavoca brahmā sahampati.	That’s what Brahmā Sahampati said,
Idaṃ vatvā athāparaṃ etadavoca:	Then he went on to say:

§21.7 – Verse

‘Ye ca atītā sambuddhā,	‘All Buddhas, whether in the past,
ye ca buddhā anāgatā;	the Buddhas of the future,
Yo cetarahi sambuddho,	and the Buddha at present—
bahūnaṃ sokanāsano.	destroyer of the sorrows of many—


Sabbe saddhammagaruno,	respecting the true ☸Dharma
vihaṃsu viharanti ca;	they did live, they do live,
Athopi viharissanti,	and they also will live.
esā buddhāna dhammatā.	This is the nature of the Buddhas.


Tasmā hi attakāmena,	Therefore someone who loves themselves,
mahattamabhikaṅkhatā;	aspiring to transcendence,
Saddhammo garukātabbo,	should respect the true ☸Dharma,
saraṃ buddhāna sāsanan’ti.	remembering the instructions of the Buddhas.’

§21.8 – Conclusion

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Idamavoca, bhikkhave, brahmā sahampati.	That’s what Brahmā Sahampati said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
Atha khvāhaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā attano ca patirūpaṃ yvāyaṃ dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihāsiṃ.	Then, knowing the request of Brahmā and what was suitable for myself, I honored and respected and relied on the same ☸Dharma to which I was awakened.

§8.1 – Also respect Saṇgha since they are accomplished

Yato ca kho, bhikkhave, saṃghopi mahattena samannāgato, atha me saṃghepi gāravo”ti.

And since the Saṅgha has also achieved greatness, I also respect the Saṅgha.”

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AN 4.22 Dutiyauruvela: At Uruvelā (2nd)

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22. Dutiyauruvelasutta	22. At Uruvelā (2nd)
“Ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.	“monks, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho, bhikkhave, sambahulā brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā mayā saddhiṃ sammodiṃsu.	Then several old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life—came up to me, and exchanged greetings with me.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhikkhave, te brāhmaṇā maṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side, and said to me:

§22.1 – Age is not what earns respect as “Senior”

‘sutaṃ netaṃ, bho gotama:	‘Master Gotama, we have heard this:
“na samaṇo gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī”ti.	“The ascetic Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.”
Tayidaṃ, bho gotama, tatheva.	And this is indeed the case,
Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.	for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, na sampannamevā’ti.	This is not appropriate, Master Gotama.’
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘nayime āyasmanto jānanti theraṃ vā therakaraṇe vā dhamme’ti.	‘These venerables don’t know what a senior is, or what dharma-[qualities] make you a senior.’
Vuddho cepi, bhikkhave, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā.	monks, suppose you’re eighty, ninety, or a hundred years old.
So ca hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ.	But your speech is untimely, false, meaningless, and against the ☸Dharma or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial.
Atha kho so ‘bālo thero’tveva saṅkhaṃ gacchati.	Then you’ll be considered a ‘childish senior’.
Daharo cepi, bhikkhave, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.	Now suppose you’re a youth, young, black-haired, blessed with youth, in the prime of life.
So ca hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	But your speech is timely, true, meaningful, and in line with the ☸Dharma and training. You say things at the right time which are valuable, reasonable, succinct, and beneficial.
Atha kho so ‘paṇḍito thero’tveva saṅkhaṃ gacchati.	Then you’ll be considered an ‘astute senior’.

§22.2 – 4 Dharmas of proper Senior

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Cattārome, bhikkhave, therakaraṇā dhammā.	There are these four dharma-[qualities] that make a senior.
Katame cattāro?	Which four?

§2.1 – ethics

Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu

A monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.

§2.2 – memorizing Dharma, reciting, understanding it

Bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

They’re very learned, remembering and keeping what they’ve learned. These ☸Dharmas 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 ☸Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.

§2.3 – get 4 jhānas easily

Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

§2.4 – realized nirvana

Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ime kho, bhikkhave, cattāro therakaraṇā dhammāti.	These are the four dharma-[qualities] that make a senior.

§22.3 – verse

Yo uddhatena cittena,	The creature with a restless mind
samphañca bahu bhāsati;	speaks a lot of nonsense.
Asamāhitasaṅkappo,	Their thoughts are unsettled,
asaddhammarato mago;	and they don’t like the true ☸Dharma.
Ārā so thāvareyyamhā,	They’re far from seniority, with their bad views
pāpadiṭṭhi anādaro.	and their lack of regard for others.


Yo ca sīlena sampanno,	But one accomplished in ethics,
sutavā paṭibhānavā;	learned and eloquent, that wise one
Saññato dhīro dhammesu,	is restrained when experiencing dharma,
paññāyatthaṃ vipassati.	discerning the meaning with wisdom.


Pāragū sabbadhammānaṃ,	Gone beyond all things,
akhilo paṭibhānavā;	kind, eloquent,
Pahīnajātimaraṇo,	they’ve given up birth and death,
brahmacariyassa kevalī.	and have completed the spiritual journey.


Tamahaṃ vadāmi theroti,	That’s who I call a senior,
yassa no santi āsavā;	who has no defilements.
Āsavānaṃ khayā bhikkhu,	With the ending of defilements, a monk
so theroti pavuccatī”ti.	is declared a ‘senior’.”

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AN 4.23 Loka: The World

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23. Lokasutta	23. The World
“Loko, bhikkhave, tathāgatena abhisambuddho.	“monks, the world has been understood by a Realized One;
Lokasmā tathāgato visaṃyutto.	and he is detached from the world.
Lokasamudayo, bhikkhave, tathāgatena abhisambuddho.	The origin of the world has been understood by a Realized One;
Lokasamudayo tathāgatassa pahīno.	and he has given up the origin of the world.
Lokanirodho, bhikkhave, tathāgatena abhisambuddho.	The cessation of the world has been understood by a Realized One;
Lokanirodho tathāgatassa sacchikato.	and he has realized the cessation of the world.
Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā.	The practice that leads to the cessation of the world has been understood by a Realized One;
Lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.	and he has developed the practice that leads to the cessation of the world.

§23.1 – 1. Is Tathāgata because 6 internal and external media understood

Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ.	In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind, all that has been understood by a Realized One.
Tasmā ‘tathāgato’ti vuccati.	That’s why he’s called the ‘Realized One’.

§23.2 – 2. Is Tathāgata because he only speaks Truth

Yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti, no aññathā.	From the night when a Realized One understands the supreme perfect awakening until the night he becomes fully nirvana'd—through the natural Dharma of nirvana, without anything left over—everything he speaks, says, and expresses is real, not otherwise.
Tasmā ‘tathāgato’ti vuccati.	That’s why he’s called the ‘Realized One’.

§23.3 – 3. Is Tathāgata because he does what he says, says what he does

Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī.	The Realized One does as he says, and says as he does.
Iti yathāvādī tathākārī, yathākārī tathāvādī.	Since this is so,
Tasmā ‘tathāgato’ti vuccati.	that’s why he’s called the ‘Realized One’.

§23.4 – 4. Is Tathāgata because he is the best among all humans, devas, etc.

Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī.	In this world—with its gods, Māras and Brahmās, this generation with its ascetics and brahmins, gods and humans—the Realized One is the undefeated, the champion, the universal seer, the wielder of power.
Tasmā ‘tathāgato’ti vuccati.	That’s why he’s called the ‘Realized One’.

§23.5 – Verse

Sabbaṃ lokaṃ abhiññāya,	Directly knowing the whole world as it is,
sabbaṃ loke yathātathaṃ;	and everything in it,
Sabbaṃ lokaṃ visaṃyutto,	he is detached from the whole world,
sabbaloke anūpayo.	disengaged from the whole world.


Sa ve sabbābhibhū dhīro,	That wise one is the champion
sabbaganthappamocano;	who has escaped all ties.
Phuṭṭha’ssa paramā santi,	He has reached ultimate peace:
nibbānaṃ akutobhayaṃ.	nirvana, fearing nothing from any quarter.


Esa khīṇāsavo buddho,	He is the Buddha, with defilements ended,
anīgho chinnasaṃsayo;	untroubled, with doubts cut off.
Sabbakammakkhayaṃ patto,	He has attained the end of all karma,
vimutto upadhisaṅkhaye.	freed with the end of attachments.


Esa so bhagavā buddho,	That Blessed One is the Buddha,
esa sīho anuttaro;	he is the supreme lion,
Sadevakassa lokassa,	in all the world with its gods,
brahmacakkaṃ pavattayī.	he turns the holy wheel.


Iti devā manussā ca,	And so those gods and humans,
ye buddhaṃ saraṇaṃ gatā;	who have gone to the Buddha for refuge,
Saṅgamma taṃ namassanti,	come together and revere him,
mahantaṃ vītasāradaṃ.	the great one, rid of naivety:


Danto damayataṃ seṭṭho,	‘Tamed, he is the best of tamers,
santo samayataṃ isi;	peaceful, he is the hermit among the peaceful,
Mutto mocayataṃ aggo,	liberated, he is the foremost of liberators,
tiṇṇo tārayataṃ varo.	crossed over, he is the most excellent of guides across.’


Iti hetaṃ namassanti,	And so they revere him,
mahantaṃ vītasāradaṃ;	the great one, rid of naivety.
Sadevakasmiṃ lokasmiṃ,	In the world with its gods,
natthi me paṭipuggalo”ti.	he has no counterpart.”

❧

AN 4.24 Kāḷakārāma: At Kāḷaka’s Monastery

24. Kāḷakārāmasutta	24. At Kāḷaka’s Monastery
Ekaṃ samayaṃ bhagavā sākete viharati kāḷakārāme.	At one time the Buddha was staying near Sāketa, in Kāḷaka’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca—	The Buddha said this:
Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi.	“In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind: that I know.
Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ abbhaññāsiṃ.	In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind: that I have insight into.
Taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsi.	That has been known by a Realized One, but a Realized One is not subject to it.
Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ na jānāmīti vadeyyaṃ, taṃ mamassa musā.	If I were to say that ‘I do not know … the world with its gods’, I would be lying.
Yaṃ, bhikkhave … pe … tamahaṃ jānāmi ca na ca jānāmīti vadeyyaṃ, tampassa tādisameva.	If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same.
Yaṃ, bhikkhave … pe … tamahaṃ neva jānāmi na na jānāmīti vadeyyaṃ, taṃ mamassa kali.	If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.
Iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṃ, diṭṭhaṃ na maññati, adiṭṭhaṃ na maññati, daṭṭhabbaṃ na maññati, daṭṭhāraṃ na maññati;	So a Realized One sees what’s to be seen, but does not conceive what’s seen, does not conceive what’s unseen, does not conceive what’s to be seen, and does not conceive a seer.
sutvā sotabbaṃ, sutaṃ na maññati, asutaṃ na maññati, sotabbaṃ na maññati, sotāraṃ na maññati;	He hears what’s to be heard, but does not conceive what’s heard, does not conceive what’s unheard, does not conceive what’s to be heard, and does not conceive a hearer.
mutvā motabbaṃ, mutaṃ na maññati, amutaṃ na maññati, motabbaṃ na maññati, motāraṃ na maññati;	He thinks what’s to be thought, but does not conceive what’s thought, does not conceive what’s not thought, does not conceive what’s to be thought, and does not conceive a thinker.
viññatvā viññātabbaṃ, viññātaṃ na maññati, aviññātaṃ na maññati, viññātabbaṃ na maññati, viññātāraṃ na maññati.	He knows what’s to be known, but does not conceive what’s known, does not conceive what’s unknown, does not conceive what’s to be known, and does not conceive a knower.
Iti kho, bhikkhave, tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī.	Since a Realized One is poised in the midst of things seen, heard, thought, and known, he is the poised one.
‘Tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthī’ti vadāmīti.	And I say that there is no-one who has better or finer poise than this.

(verse)

Yaṃ kiñci diṭṭhaṃva sutaṃ mutaṃ vā,	The poised one does not take anything
Ajjhositaṃ saccamutaṃ paresaṃ;	seen, heard, or thought to be ultimately true or false.
Na tesu tādī sayasaṃvutesu,	But others get attached, thinking it’s the truth,
Saccaṃ musā vāpi paraṃ daheyya.	limited by their preconceptions.
Etañca sallaṃ paṭikacca disvā,	Since they’ve already seen this dart,
Ajjhositā yattha pajā visattā;	to which people are attached and cling,
Jānāmi passāmi tatheva etaṃ,	they say, ‘I know, I see, that’s how it is’;
Ajjhositaṃ natthi tathāgatānan”ti.	the Realized Ones have no attachments.”

❧

AN 4.25 Brahmacariya: The Spiritual Life

25. Brahmacariyasutta	25. The Spiritual Life
“Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na itivādappamokkhānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti.	“monks, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, ‘So let people know about me!’
Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati saṃvaratthaṃ pahānatthaṃ virāgatthaṃ nirodhatthanti.	This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation.

(verse)

Saṃvaratthaṃ pahānatthaṃ,	The Buddha taught the spiritual life
brahmacariyaṃ anītihaṃ;	not because of tradition,
Adesayi so bhagavā,	but for the sake of restraint and giving up,
nibbānogadhagāminaṃ;	and because it culminates in nirvana.
Esa maggo mahantehi,	This is the path followed by the great souls,
anuyāto mahesibhi.	the great hermits.
Ye ca taṃ paṭipajjanti,	Those who practice it
yathā buddhena desitaṃ;	as the Buddha taught,
Dukkhassantaṃ karissanti,	following the teacher’s instructions,
satthusāsanakārino”ti.	make an end of suffering.”

AN 4.26 Kuha: Deceivers

26. Kuhasutta	26. Deceivers
“Ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā.	“monks, those monks who are deceivers, stubborn, flatterers, frauds, insolent, and scattered: they are no monks of mine.
Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjanti.	They’ve left this ☸Dharma and training, and they don’t achieve growth, improvement, or maturity in this ☸Dharma and training.
Ye ca kho te, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā.	But those monks who are genuine, not flatterers, wise, amenable, and serene: they are monks of mine.
Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā.	They haven’t left this ☸Dharma and training,
Te ca imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjantīti.	and they achieve growth, improvement, or maturity in this ☸Dharma and training.

(verse)

Kuhā thaddhā lapā siṅgī,	Those who are deceivers, stubborn, flatterers, and frauds,
unnaḷā asamāhitā;	insolent and scattered:
Na te dhamme virūhanti,	these don’t grow in the ☸Dharma
sammāsambuddhadesite.	that was taught by the perfected Buddha.
Nikkuhā nillapā dhīrā,	But those who are genuine, not flatterers, wise,
atthaddhā susamāhitā;	amenable, and serene:
Te ve dhamme virūhanti,	these do grow in the ☸Dharma
sammāsambuddhadesite”ti.	that was taught by the perfected Buddha.”

AN 4.27 Santuṭṭhi: Contentment

27. Santuṭṭhisutta	27. Contentment
“Cattārimāni, bhikkhave, appāni ca sulabhāni ca, tāni ca anavajjāni.	“monks, these four trifles are easy to get hold of and are blameless.
Katamāni cattāri?	Which four?
Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ.	Rag-robes …
Piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ.	A lump of alms-food …
Rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ.	Lodgings at the root of a tree …
Pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca, tañca anavajjaṃ.	Fermented urine as medicine …
Imāni kho, bhikkhave, cattāri appāni ca sulabhāni ca, tāni ca anavajjāni.	These four trifles are easy to get hold of and are blameless.
Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca, idamassāhaṃ aññataraṃ sāmaññaṅganti vadāmīti.	When a monk is content with trifles that are easy to get hold of, they have one of the factors of the ascetic life, I say.

(verse)

Anavajjena tuṭṭhassa,	When you’re content with what’s blameless,
appena sulabhena ca;	trifling, and easy to get hold of,
Na senāsanamārabbha,	you don’t get upset
cīvaraṃ pānabhojanaṃ;	about lodgings, robes,
Vighāto hoti cittassa,	food, and drink,
disā nappaṭihaññati.	and you’re not obstructed anywhere.
Ye cassa dhammā akkhātā,	These dharma-[qualities] are said to be
sāmaññassānulomikā;	integral to the ascetic life.
Adhiggahitā tuṭṭhassa,	They’re acquired by one who trains,
appamattassa sikkhato”ti.	content and diligent.”

AN 4.28 Ariyavaṃsa: The Noble Traditions

28. Ariyavaṃsasutta	28. The Noble Traditions
“Cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.	“monks, these four noble traditions are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katame cattāro?	Which four?
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;	Firstly, a monk is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, unstupefied, unattached, seeing the drawback, and understanding the escape.
tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti.	But they don’t glorify themselves or put others down on account of their contentment.
Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.	A monk who is expert, tireless, aware, and rememberful in this is said to stand in the ancient, original noble tradition.
Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.	Furthermore, a monk is content with any kind of alms-food …
Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.	Furthermore, a monk is content with any kind of lodgings …
Puna caparaṃ, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato;	Furthermore, a monk enjoys meditation and relishes meditation. They enjoy giving up and love to give up.
tāya ca pana bhāvanārāmatāya bhāvanāratiyā pahānārāmatāya pahānaratiyā nevattānukkaṃseti, no paraṃ vambheti.	But they don’t glorify themselves or put down others on account of their love for meditation and giving up.
Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.	A monk who is expert, tireless, aware, and rememberful in this is said to stand in the ancient, original noble tradition.
Ime kho, bhikkhave, cattāro ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.	These four noble traditions are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Imehi ca pana, bhikkhave, catūhi ariyavaṃsehi samannāgato bhikkhu puratthimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati;	When a monk has these four noble traditions, if they live in the east they prevail over discontent, and discontent doesn’t prevail over them.
pacchimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati;	If they live in the west …
uttarāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati;	the north …
dakkhiṇāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati.	the south, they prevail over discontent, and discontent doesn’t prevail over them.
Taṃ kissa hetu?	Why is that?
Aratiratisaho hi, bhikkhave, dhīroti.	Because a wise one prevails over desire and discontent.

(verse)

Nārati sahati dhīraṃ,	Dissatisfaction doesn’t prevail over a wise one;
nārati dhīraṃ sahati;	for the wise one is not beaten by discontent.
Dhīrova aratiṃ sahati,	A wise one prevails over discontent,
dhīro hi aratissaho.	for the wise one is a beater of discontent.
Sabbakammavihāyīnaṃ,	Who can hold back the dispeller,
panuṇṇaṃ ko nivāraye;	who’s thrown away all karma?
Nekkhaṃ jambonadasseva,	They’re like a coin of mountain gold:
ko taṃ ninditumarahati;	who is worthy of criticizing them?
Devāpi naṃ pasaṃsanti,	Even the gods praise them,
brahmunāpi pasaṃsito”ti.	and by Brahmā, too, they’re praised.”

❧

AN 4.29 Dhammapada: Basic Dharmas

29. Dhammapadasutta	29. Basic Dharmas
“Cattārimāni, bhikkhave, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.	“monks, these four basic Dharmas are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katamāni cattāri?	Which four?
Anabhijjhā, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.	Contentment, good will, right rememberfulness, and right undistractible-lucidity.
Sammāsamādhi, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Imāni kho, bhikkhave, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhīti.	These four basic Dharmas are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

(verse)

Anabhijjhālu vihareyya,	You should live with contentment,
abyāpannena cetasā;	and a heart of good will,
Sato ekaggacittassa,	rememberful, with unified mind,
ajjhattaṃ susamāhito”ti.	serene within.”

AN 4.30 Paribbājaka: Wanderers

30. Paribbājakasutta	30. Wanderers
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.	Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca:	Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the banks of the Sappinī river, He sat down on the seat spread out, and said to the wanderers:
“Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.	“Wanderers, these four basic Dharmas are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katamāni cattāri?	Which four?
Anabhijjhā, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.	Contentment …
Abyāpādo, paribbājakā, dhammapadaṃ … pe … sammāsati, paribbājakā, dhammapadaṃ … pe … sammāsamādhi, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.	Good will … Right rememberfulness … Right undistractible-lucidity …
Imāni kho, paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.	These four basic Dharmas are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Yo kho, paribbājakā, evaṃ vadeyya:	Wanderers, if someone should say:
‘ahametaṃ anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ:	‘I’ll reject this basic Dharma of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them:
‘etu vadatu byāharatu passāmissānubhāvan’ti.	‘Let them come, speak, and discuss. We’ll see how powerful they are.’
So vata, paribbājakā, anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.	It’s simply impossible to reject this basic Dharma of contentment, and point out a true ascetic or brahmin who covets sensual pleasures with acute lust.
Yo kho, paribbājakā, evaṃ vadeyya:	If someone should say:
‘ahametaṃ abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ:	‘I’ll reject this basic Dharma of good will, and describe a true ascetic or brahmin who has ill will and hateful intent.’ Then I’d say to them:
‘etu vadatu byāharatu passāmissānubhāvan’ti.	‘Let them come, speak, and discuss. We’ll see how powerful they are.’
So vata, paribbājakā, abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.	It’s simply impossible to reject this basic Dharma of good will, and point out a true ascetic or brahmin who has ill will and hateful intent.
Yo kho, paribbājakā, evaṃ vadeyya:	If someone should say:
‘ahametaṃ sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ:	‘I’ll reject this basic Dharma of right rememberfulness, and describe a true ascetic or brahmin who is unrememberful, with no lucid-discerning.’ Then I’d say to them:
‘etu vadatu byāharatu passāmissānubhāvan’ti.	‘Let them come, speak, and discuss. We’ll see how powerful they are.’
So vata, paribbājakā, sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.	It’s simply impossible to reject this basic Dharma of right rememberfulness, and point out a true ascetic or brahmin who is unrememberful, with no lucid-discerning.
Yo kho, paribbājakā, evaṃ vadeyya:	If someone should say:
‘ahametaṃ sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ:	‘I’ll reject this basic Dharma of right undistractible-lucidity, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them:
‘etu vadatu byāharatu passāmissānubhāvan’ti.	‘Let them come, speak, and discuss. We’ll see how powerful they are.’
So vata, paribbājakā, sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.	It’s simply impossible to reject this basic Dharma of right undistractible-lucidity, and point out a true ascetic or brahmin who is scattered, with straying mind.
Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.	If anyone imagines they can criticize and reject these four basic Dharmas, they deserve rebuke and criticism on four legitimate grounds in the present life.
Katame cattāro?	Which four?
Anabhijjhañce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.	If you reject the basic Dharma of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust.
Abyāpādañce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.	If you reject the basic Dharma of good will, you must honor and praise those ascetics and brahmins who have ill will and hateful intent.
Sammāsatiñce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.	If you reject the basic Dharma of right rememberfulness, then you must honor and praise those ascetics and brahmins who are unrememberful, with no lucid-discerning.
Sammāsamādhiñce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.	If you reject the basic Dharma of right undistractible-lucidity, you must honor and praise those ascetics and brahmins who are scattered, with straying minds.
Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.	If anyone imagines they can criticize and reject these four basic Dharmas, they deserve rebuke and criticism on four legitimate grounds in the present life.
Yepi te paribbājakā ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṃ na paṭikkositabbaṃ amaññiṃsu.	Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these four basic Dharmas should be criticized or rejected.
Taṃ kissa hetu?	Why is that?
Nindābyārosanaupārambhabhayāti.	For fear of being blamed, criticized, and faulted.

(verse)

Abyāpanno sadā sato,	One who has good will, always rememberful [of practicing ☸Dharma],
ajjhattaṃ su-samāhito;	internally well established in undistractibility-&-lucidity
Abhijjhā-vinaye sikkhaṃ,	training to remove avarice,
appamattoti vuccatī”ti.	is called ‘one who is assiduous’.”

❧

§ – AN 4 vagga 4 Cakka: Situations

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AN 4.31 Cakka: Situations

31. Cakkasutta	31. Situations
“Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesu.	“monks, 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.
Katamāni cattāri?	Which Four?
Patirūpadesavāso, sappurisāvassayo, attasammāpaṇidhi, pubbe ca katapuññatā—	Living in a suitable region, relying on good people, right determination, and past merit.
imāni kho, bhikkhave, cattāri cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesūti.	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.

(verse)

Patirūpe vase dese,	When a person lives in a suitable region,
ariyamittakaro siyā;	making friends with noble ones,
Sammāpaṇidhisampanno,	possessing right determination,
pubbe puññakato naro;	and having merit from the past,
Dhaññaṃ dhanaṃ yaso kitti,	grain, riches, fame, reputation,
sukhañcetaṃdhivattatī”ti.	and happiness come to them.”

AN 4.32 Saṅgaha: Inclusion

32. Saṅgahasutta	32. Inclusion
“Cattārimāni, bhikkhave, saṅgahavatthūni.	“monks, there are these four ways of being inclusive.
Katamāni cattāri?	Which Four?
Dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā—	Giving, kind speech, taking care, and equality.
imāni kho, bhikkhave, cattāri saṅgahavatthūnīti.	These are the four ways of being inclusive.

(verse)

Dānañca peyyavajjañca,	Giving, kind speech,
atthacariyā ca yā idha;	taking care here,
Samānattatā ca dhammesu,	and equality in worldly conditions,
tattha tattha yathārahaṃ;	in each case as they deserve.
Ete kho saṅgahā loke,	These ways of being inclusive in the world
rathassāṇīva yāyato.	are like a moving chariot’s linchpin.
Ete ca saṅgahā nāssu,	If there were no such ways of being inclusive,
na mātā puttakāraṇā;	neither mother nor father
Labhetha mānaṃ pūjaṃ vā,	would be respected and honored
pitā vā puttakāraṇā.	for what they’ve done for their children.
Yasmā ca saṅgahā ete,	But since these ways of being inclusive do exist,
samavekkhanti paṇḍitā;	the astute do regard them well,
Tasmā mahattaṃ papponti,	so they achieve greatness
pāsaṃsā ca bhavanti te”ti.	and are praised.”

AN 4.33 Sīha: The Lion

33. Sīhasutta	33. The Lion
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati.	“monks, towards evening the lion, king of beasts, emerges from his den,
Āsayā nikkhamitvā vijambhati.	yawns,
Vijambhitvā samantā catuddisā anuviloketi.	looks all around the four directions,
Samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati.	and roars his lion’s roar three times.
Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.	Then he sets out on the hunt.
Ye kho pana te, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti, te yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti.	And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror.
Bilaṃ bilāsayā pavisanti, dakaṃ dakāsayā pavisanti, vanaṃ vanāsayā pavisanti, ākāsaṃ pakkhino bhajanti.	They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air.
Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā yena vā tena vā palāyanti.	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.
Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho evaṃ mahānubhāvo.	That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty.
Evamevaṃ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, so dhammaṃ deseti:	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 who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma:
‘iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho, iti sakkāyanirodhagāminī paṭipadā’ti.	‘Such is identity, such is the origin of identity, such is the cessation of identity, such is the practice that leads to the cessation of identity.’
Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti:	Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear This Dharma by the Realized One, they’re typically filled with fear, awe, and terror.
‘aniccā vata kira, bho, mayaṃ samānā niccamhāti amaññimha;	‘Oh no! It turns out we’re impermanent, though we thought we were permanent!
addhuvā vata kira, bho, mayaṃ samānā dhuvamhāti amaññimha;	It turns out we don’t last, though we thought we were everlasting!
asassatā vata kira, bho, mayaṃ samānā sassatamhāti amaññimha.	It turns out we’re transient, though we thought we were eternal!
Mayaṃ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.	It turns out that we’re impermanent, not lasting, transient, and included within identity.’
Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho evaṃ mahānubhāvoti.	That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.

(verse)

Yadā buddho abhiññāya,	The Buddha, the teacher without a peer
dhammacakkaṃ pavattayī;	in all the world with its gods,
Sadevakassa lokassa,	rolls forth the Wheel of Dhamma
satthā appaṭipuggalo.	from his own insight:
Sakkāyañca nirodhañca,	identity, its cessation,
sakkāyassa ca sambhavaṃ;	the origin of identity,
Ariyañcaṭṭhaṅgikaṃ maggaṃ,	and the noble eightfold path
dukkhūpasamagāminaṃ.	that leads to the stilling of suffering.
Yepi dīghāyukā devā,	And then the long-lived gods,
vaṇṇavanto yasassino;	so beautiful and famous,
Bhītā santāsamāpāduṃ,	are afraid and full of terror,
sīhassevitare migā.	like the other beasts when they hear a lion.
Avītivattā sakkāyaṃ,	‘We haven’t transcended identity!
aniccā kira bho mayaṃ;	It turns out we’re impermanent!’
Sutvā arahato vākyaṃ,	So they say when they hear the word
vippamuttassa tādino”ti.	of the perfected one, free and poised.”

❧

AN 4.34 Aggappasāda: The Best Kinds of Confidence

34. Aggappasādasutta	34. The Best Kinds of Confidence
“Cattārome, bhikkhave, aggappasādā.	“monks, these four kinds of confidence are the best.
Katame cattāro?	Which Four?
Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho.	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.
Ye, bhikkhave, buddhe pasannā, agge te pasannā.	Those who have confidence in the Buddha have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.	Having confidence in the best, the result is the best.
Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati.	The noble eightfold path is said to be the best of all conditioned things.
Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā.	Those who have confidence in the noble eightfold path have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.	Having confidence in the best, the result is the best.
Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ.	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 abolishing of clinging, the breaking of the round, the ending of craving, fading away, cessation, nirvana.
Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā.	Those who have confidence in The Dharma of fading away have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.	Having confidence in the best, the result is the best.
Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Ye, bhikkhave, saṅghe pasannā, agge te pasannā.	Those who have confidence in the Saṅgha have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.	Having confidence in the best, the result is the best.
Ime kho, bhikkhave, cattāro aggappasādāti.	These are the four best kinds of confidence.

(verse)

Aggato ve pasannānaṃ,	For those who, knowing the best Dharma,
aggaṃ dhammaṃ vijānataṃ;	base their confidence on the best—
Agge buddhe pasannānaṃ,	confident in the best Awakened One,
dakkhiṇeyye anuttare.	supremely worthy of a teacher’s offering;
Agge dhamme pasannānaṃ,	confident in the best Dharma,
virāgūpasame sukhe;	the pleasure of fading and stilling;
Agge saṅghe pasannānaṃ,	confident in the best Saṅgha,
puññakkhette anuttare.	the supreme field of merit—
Aggasmiṃ dānaṃ dadataṃ,	giving gifts to the best,
aggaṃ puññaṃ pavaḍḍhati;	the best of merit grows:
Aggaṃ āyu ca vaṇṇo ca,	the best lifespan, beauty,
yaso kitti sukhaṃ balaṃ.	fame, reputation, happiness, and strength.
Aggassa dātā medhāvī,	An intelligent person gives to the best,
aggadhammasamāhito;	settled on the best Dharma.
Devabhūto manusso vā,	When they become a god or human,
aggappatto pamodatī”ti.	they rejoice at reaching the best.”

❧

AN 4.35 Vassakāra: With Vassakāra

35. Vassakārasutta	35. With Vassakāra
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Catūhi kho mayaṃ, bho gotama, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema.	“Master Gotama, when someone has four dharmas we describe him as a great man with great wisdom.
Katamehi catūhi?	Which Four?
Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa	They are very learned in diverse fields of learning.
tassa tasseva kho pana bhāsitassa atthaṃ jānāti: ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti.	They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’
Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā	They are rememberful, able to remember and recollect what was said and done long ago.
yāni kho pana tāni gahaṭṭhakāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ.	They are expert and tireless in household duties, understanding how to go about things in order to complete and organize the work.
Imehi kho mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema.	When someone has these four dharmas we describe him as a great man with great wisdom.
Sace me, bho gotama, anumoditabbaṃ anumodatu me bhavaṃ gotamo;	If Master Gotama agrees with me, please say so.
sace pana me, bho gotama, paṭikkositabbaṃ paṭikkosatu me bhavaṃ gotamo”ti.	If he disagrees, please say so.”
“Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na paṭikkosāmi.	“Brahmin, I neither agree nor disagree with you,
Catūhi kho ahaṃ, brāhmaṇa, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemi.	but when someone has four dharmas I describe him as a great man with great wisdom.
Katamehi catūhi?	Which Four?
Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya;	It’s when someone practices for the welfare and happiness of the people.
bahu’ssa janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā.	They’ve established many people in the noble procedure, that is, the Dharmas of goodness and skillfulness.
So yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi;	They think what they want to think, and don’t think what they don’t want to think.
yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti.	They consider what they want to consider, and don’t consider what they don’t want to consider.
Iti cetovasippatto hoti vitakkapathe.	Thus they have achieved mental mastery of the paths of thought.
Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na pana paṭikkosāmi.	Brahmin, I neither agree nor disagree with you,
Imehi kho ahaṃ, brāhmaṇa, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemī”ti.	but when someone has these four dharmas I describe him as a great man with great wisdom.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Yāva subhāsitañcidaṃ bhotā gotamena.	How well said this was by Master Gotama!
Imehi ca mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ bhavantaṃ gotamaṃ dhārema;	And we will remember Master Gotama as someone who has these four dharmas.
bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya; bahu te janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Bhavañhi gotamo yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi, yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti.	For Master Gotama practices for the welfare and happiness of the people …
Bhavañhi gotamo cetovasippatto vitakkapathe.	Master Gotama has achieved mental mastery of the paths of thought.
Bhavañhi gotamo catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.	Master Gotama gets the four jhānas … when he wants, without trouble or difficulty.
Bhavañhi gotamo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.	Master Gotama has realized the undefiled freedom of heart and freedom by wisdom in this very life. He lives having realized it with his own insight due to the ending of defilements.”
“Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā.	“Your words are clearly invasive and intrusive, brahmin.
Api ca tyāhaṃ byākarissāmi:	Nevertheless, I will answer you.
‘ahañhi, brāhmaṇa, bahujanahitāya paṭipanno bahujanasukhāya; bahu me janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Ahañhi, brāhmaṇa, yaṃ vitakkaṃ ākaṅkhāmi vitakketuṃ taṃ vitakkaṃ vitakkemi, yaṃ vitakkaṃ nākaṅkhāmi vitakketuṃ na taṃ vitakkaṃ vitakkemi, yaṃ saṅkappaṃ ākaṅkhāmi saṅkappetuṃ taṃ saṅkappaṃ saṅkappemi, yaṃ saṅkappaṃ nākaṅkhāmi saṅkappetuṃ na taṃ saṅkappaṃ saṅkappemi.	For I do practice for the welfare and happiness of the people …
Ahañhi, brāhmaṇa, cetovasippatto vitakkapathe.	I have achieved mental mastery of the paths of thought.
Ahañhi, brāhmaṇa, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.	I do get the four jhānas … when I want, without trouble or difficulty.
Ahañhi, brāhmaṇa, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements.

(verse)

Yo vedi sabbasattānaṃ,	He discovered release from the snare of death
maccupāsappamocanaṃ;	for all beings,
Hitaṃ devamanussānaṃ,	and explained the procedure of The Dharma
ñāyaṃ dhammaṃ pakāsayi;	for the welfare of gods and humans.
Yaṃ ve disvā ca sutvā ca,	When they see him or hear him,
pasīdanti bahū janā.	many people become confident.
Maggāmaggassa kusalo,	He is skilled in the variety of paths,
Katakicco anāsavo;	he has completed the task and is free of defilements.
Buddho antimasārīro,	The Buddha, bearing his final body,
Mahāpañño mahāpurisoti vuccatī”ti.	is called ‘a great man, of great wisdom’.”

❧

AN 4.36 Doṇa: Doṇa

36. Doṇasutta	36. Doṇa
Ekaṃ samayaṃ bhagavā antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti.	At one time the Buddha was traveling along the road between Ukkaṭṭhā and Setabya,
Doṇopi sudaṃ brāhmaṇo antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti.	as was the brahmin Doṇa.
Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni;	Doṇa saw that the Buddha’s footprints had thousand-spoked wheels, with rims and hubs, complete in every detail.
disvānassa etadahosi:	It occurred to him:
“acchariyaṃ vata bho, abbhutaṃ vata bho.	“It’s incredible, it’s amazing!
Na vatimāni manussabhūtassa padāni bhavissantī”ti.	Surely these couldn’t be the footprints of a human being?”
Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	The Buddha had left the road and sat at the root of a tree cross-legged, with his body straight and his rememberfulness established right there.
Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ saṃyatindriyaṃ nāgaṃ.	Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and mind, attained to the highest taming and serenity, like an elephant with tamed, guarded, and controlled faculties.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	He went up to the Buddha, and said to him:
“Devo no bhavaṃ bhavissatī”ti?	“Sir, might you be a god?”
“Na kho ahaṃ, brāhmaṇa, devo bhavissāmī”ti.	“I will not be a god, brahmin.”
“Gandhabbo no bhavaṃ bhavissatī”ti?	“Might you be a fairy?”
“Na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī”ti.	“I will not be a fairy.”
“Yakkho no bhavaṃ bhavissatī”ti?	“Might you be a native spirit?”
“Na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī”ti.	“I will not be a native spirit.”
“Manusso no bhavaṃ bhavissatī”ti?	“Might you be a human?”
“Na kho ahaṃ, brāhmaṇa, manusso bhavissāmī”ti.	“I will not be a human.”
“‘Devo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno:	“When asked whether you might be a god, fairy, native spirit, or human,
‘na kho ahaṃ, brāhmaṇa, devo bhavissāmī’ti vadesi. ‘Gandhabbo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno: ‘na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi. ‘Yakkho no bhavaṃ bhavissatī’ti, iti puṭṭho samāno: ‘na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī’ti vadesi. ‘Manusso no bhavaṃ bhavissatī’ti, iti puṭṭho samāno: ‘na kho ahaṃ, brāhmaṇa, manusso bhavissāmī’ti vadesi.	you answer that you will not be any of these.
Atha ko carahi bhavaṃ bhavissatī”ti?	What then might you be?”
“Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā devo bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā gandhabbo bhaveyyaṃ … yakkho bhaveyyaṃ … manusso bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	“Brahmin, if I had not given up defilements I might have become a god … a fairy … a native 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.
Seyyathāpi, brāhmaṇa, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma tiṭṭhati anupalittaṃ udakena;	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.
evamevaṃ kho ahaṃ, brāhmaṇa, loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharāmi anupalitto lokena.	In the same way, though I was born and grew up in the world, I live having mastered the world, and the world does not cling to me.
Buddhoti maṃ, brāhmaṇa, dhārehīti.	Remember me, brahmin, as a Buddha.

(verse)

Yena devūpapatyassa,	I could have been reborn as a god,
gandhabbo vā vihaṅgamo;	or as a fairy flying through the sky.
Yakkhattaṃ yena gaccheyyaṃ,	I could have become a native spirit,
manussattañca abbaje;	or returned as a human.
Te mayhaṃ āsavā khīṇā,	But the defilements that could bring about these rebirths
viddhastā vinaḷīkatā.	I’ve ended, smashed, and gutted.
Puṇḍarīkaṃ yathā vaggu,	Like a graceful lotus,
Toyena nupalippati;	to which water does not cling,
Nupalippāmi lokena,	the world doesn’t cling to me,
Tasmā buddhosmi brāhmaṇā”ti.	and so, brahmin, I am a Buddha.”

❧

AN 4.37 Aparihāniya: Non-decline

37. Aparihāniyasutta	37. Non-decline
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike.	“monks, a monk who has four dharmas can’t decline, and is close to nirvana.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.	A monk is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness.
Kathañca, bhikkhave, bhikkhu sīlasampanno hoti?	And how is a monk accomplished in ethics?
Idha, bhikkhave, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu sīlasampanno hoti.	That’s how a monk is accomplished in ethics.
Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti?	And how does a monk guard the sense doors?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …	Hearing a sound with their ears …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with their nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	Knowing a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.	That’s how a monk guards the sense doors.
Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti?	And how does a monk eat in moderation?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:	It’s when a monk reflects properly on the food that they eat:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.	That’s how a monk eats in moderation.
Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti?	And how is a monk dedicated to wakefulness?
Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti;	It’s when a monk practices walking and sitting meditation by day, purifying their mind from obstacles.
rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti;	In the evening, they continue to practice walking and sitting meditation.
rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā;	In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti.	This is how a monk is dedicated to wakefulness.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi.	A monk who has these four dharmas can’t decline, and has drawn near to nirvana.

(verse)

Sīle patiṭṭhito bhikkhu,	Established in ethics,
indriyesu ca saṃvuto;	restrained in the sense faculties,
Bhojanamhi ca mattaññū,	eating in moderation,
jāgariyaṃ anuyuñjati.	and dedicated to wakefulness;
Evaṃ vihārī ātāpī,	a monk lives like this, with ardent energy,
ahorattamatandito;	tireless all night and day,
Bhāvayaṃ kusalaṃ dhammaṃ,	developing skillful Dharmas,
yogakkhemassa pattiyā.	in order to find sanctuary.
Appamādarato bhikkhu,	A monk who loves to be diligent,
pamāde bhayadassi vā;	seeing fear in negligence,
Abhabbo parihānāya,	can’t decline,
nibbānasseva santike”ti.	and has drawn near to nirvana.”

❧

AN 4.38 Patilīna: Withdrawn

38. Patilīnasutta	38. Withdrawn
“Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati.	“monks, a monk has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.
Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti?	And how has a monk eliminated idiosyncratic interpretations of the truth?
Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, seyyathidaṃ—	Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example:
sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā;	the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.	A monk has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
Evaṃ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti.	That’s how a monk has eliminated idiosyncratic interpretations of the truth.
Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti?	And how has a monk totally given up searching?
Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.	It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.
Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.	That’s how a monk has totally given up searching.
Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?	And how has a monk stilled the physical process?
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.	That’s how a monk has stilled the physical process.
Kathañca, bhikkhave, bhikkhu patilīno hoti?	And how is a monk withdrawn?
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	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.
Evaṃ kho, bhikkhave, bhikkhu patilīno hoti.	That’s how a monk is withdrawn.
Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatīti.	A monk has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.

(verse)

Kāmesanā bhavesanā,	The search for sensual pleasures, for a good rebirth,
brahmacariyesanā saha;	together with the search for a spiritual path;
Iti saccaparāmāso,	holding tight to the notion ‘this is the truth’,
diṭṭhiṭṭhānā samussayā.	and the mass of grounds for views.
Sabbarāgavirattassa,	For one detached from all lusts,
taṇhakkhayavimuttino;	freed by the ending of craving,
Esanā paṭinissaṭṭhā,	searching has been relinquished,
diṭṭhiṭṭhānā samūhatā.	and viewpoints eradicated.
Sa ve santo sato bhikkhu,	That monk is peaceful and rememberful,
passaddho aparājito;	a pacified champion.
Mānābhisamayā buddho,	And when they’re awakened by comprehending conceit,
patilīnoti vuccatī”ti.	they’re called ‘withdrawn’.”

❧

AN 4.39 Ujjaya: With Ujjaya

39. Ujjayasutta	39. With Ujjaya
Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“bhavampi no gotamo yaññaṃ vaṇṇetī”ti?	“Does Master Gotama praise sacrifice?”
“Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi;	“Brahmin, I don’t praise all sacrifices.
na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi.	Nor do I criticize all sacrifices.
Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti;	Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered.
evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi.	I criticize that kind of violent sacrifice.
Taṃ kissa hetu?	Why is that?
Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.	Because neither perfected ones nor those who have entered the path to perfection will attend such a violent sacrifice.
Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti;	But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered.
evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ.	I praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.
Taṃ kissa hetu?	Why is that?
Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannāti.	Because perfected ones and those who have entered the path to perfection will attend such a non-violent sacrifice.

(verse)

Assamedhaṃ purisamedhaṃ,	Horse sacrifice, human sacrifice,
Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ;	the sacrifices of the ‘stick-casting’,
Mahāyaññā mahārambhā,	the ‘royal soma drinking’, and the ‘unbarred’—
Na te honti mahapphalā.	these huge violent sacrifices yield no great fruit.
Ajeḷakā ca gāvo ca,	The great sages of good conduct
vividhā yattha haññare;	don’t attend sacrifices
Na taṃ sammaggatā yaññaṃ,	where goats, sheep, and cattle,
upayanti mahesino.	and various creatures are killed.
Ye ca yaññā nirārambhā,	But the great sages of good conduct
yajanti anukulaṃ sadā;	do attend non-violent sacrifices
Ajeḷakā ca gāvo ca,	of regular family tradition,
vividhā nettha haññare;	where goats, sheep, and cattle,
Tañca sammaggatā yaññaṃ, upayanti mahesino.	and various creatures aren’t killed.
Etaṃ yajetha medhāvī,	An intelligent person should sacrifice like this,
eso yañño mahapphalo;	for this sacrifice is very fruitful.
Etaṃ hi yajamānassa,	For a sponsor of sacrifices like this,
seyyo hoti na pāpiyo;	things get better, not worse.
Yañño ca vipulo hoti,	Such a sacrifice is truly abundant,
pasīdanti ca devatā”ti.	and even the deities are pleased.”

❧

AN 4.40 Udāyī: With Udāyī

40. Udāyīsutta	40. With Udāyī
Atha kho udāyī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā … pe … ekamantaṃ nisinno kho udāyī brāhmaṇo bhagavantaṃ etadavoca:	Then Udāyī the brahmin went up to the Buddha, … and said to him:
“bhavampi no gotamo yaññaṃ vaṇṇetī”ti?	“Does Master Gotama praise sacrifice?”
“Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi;	“Brahmin, I don’t praise all sacrifices.
na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi.	Nor do I criticize all sacrifices. …
Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti;	Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are slaughtered.
evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.	I don’t praise that kind of violent sacrifice.
Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti;	But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are not slaughtered.
evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannāti.	I do praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.

(verse)

Abhisaṅkhataṃ nirārambhaṃ,	A sacrifice at the right time,
yaññaṃ kālena kappiyaṃ;	which is allowable and deliberately non-violent,
Tādisaṃ upasaṃyanti,	is attended by
saññatā brahmacārayo.	restrained spiritual practitioners.
Vivaṭacchadā ye loke,	The Buddhas—who have drawn back the veil from the world,
vītivattā kulaṃ gatiṃ;	transcending time and rebirth—
Yaññametaṃ pasaṃsanti,	praise this sacrifice,
buddhā yaññassa kovidā.	as they are expert in sacrifice.
Yaññe vā yadi vā saddhe,	When you’ve prepared a suitable offering,
habyaṃ katvā yathārahaṃ;	whether as sacrifice or for ancestors,
Pasannacitto yajati,	sacrifice it with confident heart,
sukhette brahmacārisu.	in the fertile field of spiritual practitioners.
Suhutaṃ suyiṭṭhaṃ suppattaṃ,	When it’s well-gotten, well-offered, and well-sacrificed,
Dakkhiṇeyyesu yaṃ kataṃ;	to those worthy of a teacher’s offering,
Yañño ca vipulo hoti,	a sacrifice is truly abundant,
Pasīdanti ca devatā.	and even the deities are pleased.
Evaṃ yajitvā medhāvī,	When an intelligent, faithful person,
saddho muttena cetasā;	sacrifices like this, with a mind of letting go,
Abyābajjhaṃ sukhaṃ lokaṃ,	that astute one is reborn
paṇḍito upapajjatī”ti.	in a happy, pleasing world.”

❧

§ – AN 4 vagga 5 Rohitassa: With Rohitassa

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AN 4.41 Samādhi-bhāvanā: Developing undistractible-lucidity [concurrently within 4 jhānas]

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(2024 SP-FLUENT translation by frankk‍)
∥Arv ¹² ∥SA ⁷¹⁸ ∥AN ^6.29 ∥MN ¹¹¹
AN ^4.41.4.1 – (1. STED 4j🌕 Four Jhānas for pleasant abiding now)
AN ^4.41.4.2 – (2. ASND 🌕🌟‍ luminosity perception → knowledge and vision)
AN ^4.41.4.3 – (3. For S&S🐘💭 rememberfulness & lucid-discerning)
AN ^4.41.4.4 – (4. For destroying Āsava‍s)
AN ^4.41.5 – (verse from Snp‍ ^5.4 Puṇṇaka)

“Catasso imā, bhikkhave, samādhibhāvanā.	“monks, there are these four ways of developing undistractible-lucidity [concurrently within 4 jhānas].
Katamā catasso?	Which Four?
Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati;	There is a way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to pleasurable living in the present life.
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati;	There is a way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to gaining knowledge and vision.
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati;	There is a way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to remembering and applying Dharma and lucid-discerning.
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.	There is a way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to the ending of asinine-inclinations.

§4.1 – (1. STED 4j🌕 Four Jhānas for pleasant abiding now)

Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati?	And what is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to pleasurable living in the present life?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk, judiciously-secluded from sensual pleasures and unskillful Dharmas, attains and lives in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.	This is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to pleasurable living in the present life.

§4.2 – (2. ASND 🌕🌟‍ luminosity perception → knowledge and vision)

Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati?	And what is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to gaining knowledge and vision?
Idha, bhikkhave, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti—	It’s when a monk pays attention to the perception of luminosity, concentrating on the perception of day,
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.	regardless of whether it’s night or day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.	And so, with an open and unenveloped mind, they develop a mind that’s full of luminosity.
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati.	This is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to gaining knowledge and vision.

§4.3 – (3. For S&S🐘💭 rememberfulness & lucid-discerning)

Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?	And what is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to remembering and applying Dharma and lucid-discerning?
Idha, bhikkhave, bhikkhuno	It’s when a monk
viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;	knows sensations as they arise, as they remain, and as they go away.
viditā saññā … pe …	knows perceptions as they arise, as they remain, and as they go away.
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.	knows thoughts as they arise, as they remain, and as they go away.
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.	This is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to remembering and applying Dharma and lucid-discerning.

§4.4 – (4. For destroying Āsava‍)

Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?	And what is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to the ending of asinine-inclinations?
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:	It’s when a monk lives continuously seeing rise and fall in the five grasping aggregates.
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;	Such is sensation, such is the origin of sensation, such is the ending of sensation.
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;	Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;	Such are co-activities, such is the origin of co-activities, such is the ending of co-activities.
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.	This is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to the ending of asinine-inclinations.
Imā kho, bhikkhave, catasso samādhibhāvanā.	These are the four ways of developing undistractible-lucidity [concurrently within 4 jhānas].
Idañca pana metaṃ, bhikkhave, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe:	And it was in this connection that I said in ‘The Way to the Beyond’, in ‘The Questions of Puṇṇaka’:

§41.5 – (verse from Snp‍ ^5.4 Puṇṇaka)

‘Saṅkhāya lokasmiṃ paroparāni,	‘Having considered the world high and low,
Yassiñjitaṃ natthi kuhiñci loke;	they’re not perturbed by anything in the world.
Santo vidhūmo anīgho nirāso,	Peaceful, unclouded, untroubled, with no need for hope,
Atāri so jātijaranti brūmī’”ti.	they’ve crossed over birth and old age, I declare.’”

❧

AN 4.42 Pañhabyākaraṇa: Ways of Answering Questions

42. Pañhabyākaraṇasutta	42. Ways of Answering Questions
“Cattārimāni, bhikkhave, pañhabyākaraṇāni.	“monks, there are these four ways of answering questions.
Katamāni cattāri?	Which Four?
Atthi, bhikkhave, pañho ekaṃsabyākaraṇīyo;	There is a question that should be answered definitively.
atthi, bhikkhave, pañho vibhajjabyākaraṇīyo;	There is a question that should be answered analytically.
atthi, bhikkhave, pañho paṭipucchābyākaraṇīyo;	There is a question that should be answered with a counter-question.
atthi, bhikkhave, pañho ṭhapanīyo.	There is a question that should be set aside.
Imāni kho, bhikkhave, cattāri pañhabyākaraṇānīti.	These are the four ways of answering questions.

(verse)

Ekaṃsavacanaṃ ekaṃ,	One is stated definitively,
vibhajjavacanāparaṃ;	another analytically,
Tatiyaṃ paṭipuccheyya,	a third with a counter-question,
catutthaṃ pana ṭhāpaye.	while a fourth is set aside.
Yo ca tesaṃ tattha tattha,	A monk who knows each of these,
jānāti anudhammataṃ;	in line with good Dharmas,
Catupañhassa kusalo,	is said to be skilled
āhu bhikkhuṃ tathāvidhaṃ.	in the four kinds of questions.
Durāsado duppasaho,	They’re hard to attack, hard to defeat,
gambhīro duppadhaṃsiyo;	deep, and hard to crush.
Atho atthe anatthe ca,	They’re expert in both
ubhayassa hoti kovido.	what the meaning is and what it isn’t.
Anatthaṃ parivajjeti,	Rejecting what is not the meaning,
atthaṃ gaṇhāti paṇḍito;	an astute person grasps the meaning.
Atthābhisamayā dhīro,	A wise one, comprehending the meaning,
paṇḍitoti pavuccatī”ti.	is called ‘astute’.”

AN 4.43 Paṭhamakodhagaru: Valuing Anger

43. Paṭhamakodhagarusutta	43. Valuing Anger
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Kodhagaru na saddhammagaru, makkhagaru na saddhammagaru, lābhagaru na saddhammagaru, sakkāragaru na saddhammagaru.	People who value anger, or denigration, or material possessions, or honor rather than the true Dharma.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmiṃ.	These are the four people found in the world.
Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	These four people are found in the world.
Katame cattāro?	Which Four?
Saddhammagaru na kodhagaru, saddhammagaru na makkhagaru, saddhammagaru na lābhagaru, saddhammagaru na sakkāragaru.	People who value the true Dharma rather than anger, or denigration, or material possessions, or honor.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.	These are the four people found in the world.

(verse)

Kodhamakkhagarū bhikkhū,	monks who value anger and denigration,
lābhasakkāragāravā;	possessions and honor,
Na te dhamme virūhanti,	don’t grow in The Dharma
sammāsambuddhadesite.	that was taught by the perfected Buddha.
Ye ca saddhammagaruno,	But those who value the true Dharma,
vihaṃsu viharanti ca;	who have lived it, and are living it now,
Te ve dhamme virūhanti,	these do grow in The Dharma
sammāsambuddhadesite”ti.	that was taught by the perfected Buddha.”

AN 4.44 Dutiyakodhagaru: Valuing Anger (2nd)

44. Dutiyakodhagarusutta	44. Valuing Anger (2nd)
“Cattārome, bhikkhave, asaddhammā.	“monks, these four things oppose the true Dharma.
Katame cattāro?	Which Four?
Kodhagarutā na saddhammagarutā, makkhagarutā na saddhammagarutā, lābhagarutā na saddhammagarutā, sakkāragarutā na saddhammagarutā.	Valuing anger, denigration, material possessions, and honor rather than the true Dharma.
Ime kho, bhikkhave, cattāro asaddhammā.	These are the four things that oppose the true Dharma.
Cattārome, bhikkhave, saddhammā.	These four things are the true Dharma.
Katame cattāro?	Which Four?
Saddhammagarutā na kodhagarutā, saddhammagarutā na makkhagarutā, saddhammagarutā na lābhagarutā, saddhammagarutā na sakkāragarutā.	Valuing the true Dharma rather than anger, denigration, material possessions, and honor.
Ime kho, bhikkhave, cattāro saddhammāti.	These are the four things that are the true Dharma.

(verse)

Kodhamakkhagaru bhikkhu,	A monk who values anger and denigration,
lābhasakkāragāravo;	possessions and honor,
Sukhette pūtibījaṃva,	doesn’t grow in the true Dharma,
saddhamme na virūhati.	like a rotten seed in a good field.
Ye ca saddhammagaruno,	But those who value the true Dharma,
vihaṃsu viharanti ca;	who have lived it, and are living it now,
Te ve dhamme virūhanti,	these do grow in The Dharma,
snehānvayamivosadhā”ti.	like well-watered herbs.”

AN 4.45 Rohitassa: With Rohitassa

45. Rohitassasutta	45. With Rohitassa
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rohitasso devaputto bhagavantaṃ etadavoca:	Then, late at night, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā”ti?	“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 kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ 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.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing,
Yāva subhāsitamidaṃ, bhante, bhagavatā: ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti.	how well said this was by the Buddha.
“Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo.	Once upon a time, I was a hermit called Rohitassa, son of Bhoja. I was a sky-walker with psychic powers.
Tassa mayhaṃ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya.	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.
Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo.	My stride was such that it could span from the eastern ocean to the western ocean.
Tassa mayhaṃ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṃ icchāgataṃ uppajji:	Having such speed and stride, this wish came to me:
‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti.	‘I will reach the end of the world by traveling.’
So kho ahaṃ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāyeva kālaṅkato.	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.
Acchariyaṃ, bhante, abbhutaṃ, bhante.	It’s incredible, sir, it’s amazing,
Yāva subhāsitamidaṃ, bhante, bhagavatā: ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti.	how well said this was by the Buddha.”
“‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyan’ti vadāmi.	“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.
Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.	But I also say there’s no making an end of suffering without reaching the end of the world.
Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.	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.

(verse)

Gamanena na pattabbo,	The end of the world can never
lokassanto kudācanaṃ;	be reached by traveling.
Na ca appatvā lokantaṃ,	But without reaching the end of the world,
dukkhā atthi pamocanaṃ.	there’s no release from suffering.
Tasmā have lokavidū sumedho,	So a clever person, understanding the world,
Lokantagū vusitabrahmacariyo;	has completed the spiritual journey, and gone to the end of the world.
Lokassa antaṃ samitāvi ñatvā,	A peaceful one, knowing the end of the world,
Nāsīsatī lokamimaṃ parañcā”ti.	does not hope for this world or the next.”

❧

AN 4.46 Dutiyarohitassa: With Rohitassa (2nd)

46. Dutiyarohitassasutta	46. With Rohitassa (2nd)
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	Then, when the night had passed, the Buddha addressed the monks:
“imaṃ, bhikkhave, rattiṃ rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, rohitasso devaputto maṃ etadavoca:	“Tonight, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’ti?	‘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?’ …
Evaṃ vutte, ahaṃ, bhikkhave, rohitassaṃ devaputtaṃ etadavocaṃ: ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti. Evaṃ vutte, bhikkhave, rohitasso devaputto maṃ etadavoca: ‘acchariyaṃ, bhante, abbhutaṃ, bhante. Yāva subhāsitamidaṃ, bhante, bhagavatā— yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi’.	(The rest of this discourse is the same as the previous discourse, AN 4.45.)

AN 4.47 Suvidūra: Very Far Apart

47. Suvidūrasutta	47. Very Far Apart
“Cattārimāni, bhikkhave, suvidūravidūrāni.	“monks, these four things are very far apart.
Katamāni cattāri?	Which Four?
Nabhañca, bhikkhave, pathavī ca; idaṃ paṭhamaṃ suvidūravidūre.	The sky and the earth. …
Orimañca, bhikkhave, tīraṃ samuddassa pārimañca; idaṃ dutiyaṃ suvidūravidūre.	The near and the far shore of the ocean. …
Yato ca, bhikkhave, verocano abbhudeti yattha ca atthameti; idaṃ tatiyaṃ suvidūravidūre.	Where the sun rises and where it sets. …
Satañca, bhikkhave, dhammo asatañca dhammo; idaṃ catutthaṃ suvidūravidūre.	The Dharma of the virtuous and The Dharma of the wicked. …
Imāni kho, bhikkhave, cattāri suvidūravidūrānīti.	These are the four things very far apart.

(verse)

Nabhañca dūre pathavī ca dūre,	The sky is far from the earth;
Pāraṃ samuddassa tadāhu dūre;	they say the other shore of the ocean is far;
Yato ca verocano abbhudeti,	and where the sun rises is far
Pabhaṅkaro yattha ca atthameti;	from where that shining one sets.
Tato have dūrataraṃ vadanti,	But even further apart than that, they say,
Satañca dhammaṃ asatañca dhammaṃ.	is The Dharma of the virtuous from the wicked.
Abyāyiko hoti sataṃ samāgamo,	The company of the virtuous is reliable;
Yāvāpi tiṭṭheyya tatheva hoti;	as long as it remains, it stays the same.
Khippañhi veti asataṃ samāgamo,	But the company of the wicked is fickle,
Tasmā sataṃ dhammo asabbhi ārakā”ti.	and so The Dharma of the virtuous is far from the wicked.”

AN 4.48 Visākha: With Visākha

48. Visākhasutta	48. With Visākha
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.	Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	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,
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“Ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?	“monks, who was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk?”
“Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.	“Sir, it was Venerable Visākha, Pañcāli’s son.”
Atha kho bhagavā āyasmantaṃ visākhaṃ pañcālaputtaṃ etadavoca:	Then the Buddha said to Visākha:
“sādhu sādhu, visākha.	“Good, good, Visākha!
Sādhu kho tvaṃ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti.	It’s good that you educate, encourage, fire up, and inspire the monks in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.

(verse)

Nābhāsamānaṃ jānanti,	Though an astute person is mixed up with fools,
missaṃ bālehi paṇḍitaṃ;	they don’t know unless he speaks.
Bhāsamānañca jānanti,	But when he speaks they know,
desentaṃ amataṃ padaṃ.	he’s teaching the deathless state.
Bhāsaye jotaye dhammaṃ,	He should speak and illustrate The Dharma,
paggaṇhe isinaṃ dhajaṃ;	holding up the banner of the hermits.
Subhāsitadhajā isayo,	Words well spoken are the hermits’ banner,
dhammo hi isinaṃ dhajo”ti.	for The Dharma is the banner of the hermits.”

AN 4.49 Vipallāsa: Distortions

49. Vipallāsasutta	49. Distortions
“Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.	“monks, there are these four distortions of perception, mind, and view.
Katame cattāro?	Which Four?
Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso;	Taking impermanence as permanence.
dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso;	Taking suffering as happiness.
anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso;	Taking not-self as self.
asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.	Taking ugliness as beauty.
Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.	These are the four distortions of perception, mind, and view.
Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā.	There are these four corrections of perception, mind, and view.
Katame cattāro?	Which Four?
Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;	Taking impermanence as impermanence.
dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;	Taking suffering as suffering.
anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;	Taking not-self as not-self.
asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.	Taking ugliness as ugliness.
Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsāti.	These are the four corrections of perception, mind, and view.

(verse)

Anicce niccasaññino,	Perceiving impermanence as permanence,
dukkhe ca sukhasaññino;	suffering as happiness,
Anattani ca attāti,	not-self as self,
asubhe subhasaññino;	and ugliness as beauty—
Micchādiṭṭhihatā sattā,	sentient beings are ruined by wrong view,
khittacittā visaññino.	their minds deranged and perceptions twisted.
Te yogayuttā mārassa,	Yoked by Māra’s yoke, these people
ayogakkhemino janā;	don’t find sanctuary from the yoke.
Sattā gacchanti saṃsāraṃ,	Sentient beings continue to transmigrate,
jātimaraṇagāmino.	with ongoing birth and death.
Yadā ca buddhā lokasmiṃ,	But when the Buddhas arise in the world,
Uppajjanti pabhaṅkarā;	shedding radiance,
Te imaṃ dhammaṃ pakāsenti,	they shine a light on This Dharma,
Dukkhūpasamagāminaṃ.	that leads to the stilling of suffering.
Tesaṃ sutvāna sappaññā,	When a wise person hears them,
sacittaṃ paccaladdhā te;	they get their mind back.
Aniccaṃ aniccato dakkhuṃ,	Seeing impermanence as impermanence,
dukkhamaddakkhu dukkhato.	suffering as suffering,
Anattani anattāti,	not-self as not-self,
asubhaṃ asubhataddasuṃ;	and ugliness as ugliness—
Sammādiṭṭhisamādānā,	taking up right view,
sabbaṃ dukkhaṃ upaccagun”ti.	they’ve risen above all suffering.”

❧

AN 4.50 Upakkilesa: Corruptions

50. Upakkilesasutta	50. Corruptions
“Cattārome, bhikkhave, candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.	“monks, these four things obscure the sun and moon, so they don’t shine and glow and radiate.
Katame cattāro?	Which Four?
Abbhā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.	Clouds …
Mahikā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.	Fog …
Dhūmo rajo, bhikkhave, candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.	Smoke …
Rāhu, bhikkhave, asurindo candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.	An eclipse of Rāhu, lord of demons …
Ime kho, bhikkhave, cattāro candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.	These are four things that obscure the sun and moon, so they don’t shine and glow and radiate.
Evamevaṃ kho, bhikkhave, cattārome samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.	In the same way, these four things corrupt ascetics and brahmins, so they don’t shine and glow and radiate.
Katame cattāro?	Which Four?
Santi, bhikkhave, eke samaṇabrāhmaṇā suraṃ pivanti merayaṃ, surāmerayapānā appaṭiviratā.	There are some ascetics and brahmins who drink liquor, not avoiding drinking liquor.
Ayaṃ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.	This is the first thing that corrupts ascetics and brahmins …
Santi, bhikkhave, eke samaṇabrāhmaṇā methunaṃ dhammaṃ paṭisevanti, methunasmā dhammā appaṭiviratā.	There are some ascetics and brahmins who have sex, not avoiding sex.
Ayaṃ, bhikkhave, dutiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.	This is the second thing that corrupts ascetics and brahmins …
Santi, bhikkhave, eke samaṇabrāhmaṇā jātarūparajataṃ sādiyanti, jātarūparajatapaṭiggahaṇā appaṭiviratā.	There are some ascetics and brahmins who accept gold and money, not avoiding receiving gold and money.
Ayaṃ, bhikkhave, tatiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.	This is the third thing that corrupts ascetics and brahmins …
Santi, bhikkhave, eke samaṇabrāhmaṇā micchājīvena jīvanti, micchājīvā appaṭiviratā.	There are some ascetics and brahmins who make a living the wrong way, not avoiding wrong livelihood.
Ayaṃ, bhikkhave, catuttho samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.	This is the fourth thing that corrupts ascetics and brahmins …
Ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocantīti.	These are four things that corrupt ascetics and brahmins, so they don’t shine and glow and radiate.

(verse)

Rāgadosaparikkiṭṭhā,	Some ascetics and brahmins
eke samaṇabrāhmaṇā;	are plagued by greed and hate;
Avijjānivutā posā,	men hindered by ignorance,
piyarūpābhinandino.	enjoying things that seem pleasant.
Suraṃ pivanti merayaṃ,	Drinking liquor,
paṭisevanti methunaṃ;	having sex,
Rajataṃ jātarūpañca,	accepting money and gold:
sādiyanti aviddasū;	they’re ignorant.
Micchājīvena jīvanti,	Some ascetics and brahmins
eke samaṇabrāhmaṇā.	make a living the wrong way.
Ete upakkilesā vuttā,	These corruptions were spoken of
buddhenādiccabandhunā;	by the Buddha, Kinsman of the Sun.
Yehi upakkilesehi,	When corrupted by these,
eke samaṇabrāhmaṇā;	some ascetics and brahmins
Na tapanti na bhāsanti,	don’t shine or glow.
asuddhā sarajā magā.	Impure, dirty creatures,
Andhakārena onaddhā,	shrouded in darkness,
taṇhādāsā sanettikā;	bondservants of craving, full of attachments,
Vaḍḍhenti kaṭasiṃ ghoraṃ,	swell the horrors of the charnel-ground,
ādiyanti punabbhavan”ti.	taking up future lives.

❧

§ – AN 4 vagga 6 Puññābhisanda: Overflowing Merit

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AN 4.51 Paṭhamapuññābhisanda: Overflowing Merit

51. Paṭhamapuññābhisandasutta	51. Overflowing Merit
Sāvatthinidānaṃ.	At Sāvatthī.
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	“monks, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Katame cattāro?	Which Four?
Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	When a monk enters and remains in a limitless undistractible-lucidity of heart while using a robe …
Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	while eating alms-food …
Yassa, bhikkhave, bhikkhu senāsanaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	while using lodgings …
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless …
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Imehi ca pana, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchati.	When a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ: ‘ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vā’, atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati;	It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water.
evamevaṃ kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatīti.	In the same way, when a noble-one's-disciple has these four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit.

(verse)

Mahodadhiṃ aparimitaṃ mahāsaraṃ,	Hosts of people use the rivers,
Bahubheravaṃ ratanavarānamālayaṃ;	and though the rivers are many,
Najjo yathā naragaṇasaṅghasevitā,	all reach the great deep, the boundless ocean,
Puthū savantī upayanti sāgaraṃ.	the cruel sea that’s home to precious gems.
Evaṃ naraṃ annadapānavatthadaṃ,	In the same way, when a person gives food, drink, and clothes;
Seyyānisajjattharaṇassa dāyakaṃ;	and they’re a giver of beds, seats, and mats—
Puññassa dhārā upayanti paṇḍitaṃ,	the streams of merit reach that astute person,
Najjo yathā vārivahāva sāgaran”ti.	as the rivers bring their waters to the sea.”

AN 4.52 Dutiyapuññābhisanda: Overflowing Merit (2nd)

52. Dutiyapuññābhisandasutta	52. Overflowing Merit (2nd)
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	“monks, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Katame cattāro?	Which Four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:	When a noble-one's-disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	This is the first kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti:	Furthermore, a noble-one's-disciple has experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Ayaṃ, bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	This is the second kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti:	Furthermore, a noble-one's-disciple has experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	This is the third kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.	Furthermore, a noble-one's-disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	This is the fourth kind of overflowing merit …
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantīti.	These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

(verse)

Yassa saddhā tathāgate,	Whoever has faith in the Realized One,
acalā suppatiṭṭhitā;	unwavering and well established;
Sīlañca yassa kalyāṇaṃ,	whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.	praised and loved by the noble ones;
Saṅghe pasādo yassatthi,	who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;	and correct view:
Adaliddoti taṃ āhu,	they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.	their life is not in vain.
Tasmā saddhañca sīlañca,	So let the wise devote themselves
pasādaṃ dhammadassanaṃ;	to faith, ethical behaviour,
Anuyuñjetha medhāvī,	confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan”ti.	remembering the instructions of the Buddhas.

❧

AN 4.53 Paṭhamasaṃvāsa: Living Together (1st)

53. Paṭhamasaṃvāsasutta	53. Living Together (1st)
Ekaṃ samayaṃ bhagavā antarā ca madhuraṃ antarā ca verañjaṃ addhānamaggappaṭipanno hoti.	At one time the Buddha was traveling along the road between Madhura and Verañja,
Sambahulāpi kho gahapatī ca gahapatāniyo ca antarā ca madhuraṃ antarā ca verañjaṃ addhānamaggappaṭipannā honti.	as were several householders, both women and men.
Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle () nisīdi.	The Buddha left the road and sat at the root of a tree,
Addasaṃsu kho gahapatī ca gahapatāniyo ca bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ.	where the householders saw him.
Disvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te gahapatī ca gahapatāniyo ca bhagavā etadavoca:	They went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“Cattārome, gahapatayo, saṃvāsā.	“Householders, there are four ways of living together.
Katame cattāro?	Which Four?
	A male zombie living with a female zombie; a male zombie living with a goddess; a god living with a female zombie; a god living with a goddess. Chavo chavāya saddhiṃ saṃvasati, chavo deviyā saddhiṃ saṃvasati, devo chavāya saddhiṃ saṃvasati, devo deviyā saddhiṃ saṃvasati.
Kathañca, gahapatayo, chavo chavāya saddhiṃ saṃvasati?	And how does a male zombie live with a female zombie?
Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ;	It’s when the husband kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins.
bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ.	And the wife is also … unethical, of bad character …
Evaṃ kho, gahapatayo, chavo chavāya saddhiṃ saṃvasati.	That’s how a male zombie lives with a female zombie.
Kathañca, gahapatayo, chavo deviyā saddhiṃ saṃvasati?	And how does a male zombie live with a goddess?
Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ;	It’s when the husband … is unethical, of bad character …
bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ.	But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins.
Evaṃ kho, gahapatayo, chavo deviyā saddhiṃ saṃvasati.	That’s how a male zombie lives with a goddess.
Kathañca, gahapatayo, devo chavāya saddhiṃ saṃvasati?	And how does a god live with a female zombie?
Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato surāmerayamajjapamādaṭṭhānā paṭivirato sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ;	It’s when the husband … is ethical, of good character …
bhariyā khvassa hoti pāṇātipātinī … pe … surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ.	But the wife … is unethical, of bad character …
Evaṃ kho, gahapatayo, devo chavāya saddhiṃ saṃvasati.	That’s how a god lives with a female zombie.
Kathañca, gahapatayo, devo deviyā saddhiṃ saṃvasati?	And how does a god live with a goddess?
Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato … pe … sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ;	It’s when the husband … is ethical, of good character …
bhariyāpissa hoti pāṇātipātā paṭiviratā … pe … surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ.	And the wife is also … ethical, of good character …
Evaṃ kho, gahapatayo, devo deviyā saddhiṃ saṃvasati.	That’s how a god lives with a goddess.
Ime kho, gahapatayo, cattāro saṃvāsāti.	These are the four ways of living together.

(verse)

Ubho ca honti dussīlā,	When both are unethical,
kadariyā paribhāsakā;	miserly and abusive,
Te honti jānipatayo,	then wife and husband
chavā saṃvāsamāgatā.	live together as zombies.
Sāmiko hoti dussīlo,	When the husband is unethical,
kadariyo paribhāsako;	miserly and abusive,
Bhariyā sīlavatī hoti,	but the wife is ethical,
vadaññū vītamaccharā;	kind, rid of stinginess,
Sāpi devī saṃvasati,	she’s a goddess living
chavena patinā saha.	with a zombie for a husband.
Sāmiko sīlavā hoti,	When the husband is ethical,
vadaññū vītamaccharo;	kind, rid of stinginess,
Bhariyā hoti dussīlā,	but the wife is unethical,
kadariyā paribhāsikā;	miserly and abusive,
Sāpi chavā saṃvasati,	she’s a zombie living
devena patinā saha.	with a god for a husband.
Ubho saddhā vadaññū ca,	When both are faithful and kind,
saññatā dhammajīvino;	restrained, living properly,
Te honti jānipatayo,	then wife and husband
aññamaññaṃ piyaṃvadā.	say nice things to each other.
Atthāsaṃ pacurā honti,	They get all the things they need,
phāsukaṃ upajāyati;	so they live at ease.
Amittā dummanā honti,	Their enemies are downhearted,
ubhinnaṃ samasīlinaṃ.	when both are equal in ethics.
Idha dhammaṃ caritvāna,	Having practiced The Dharma here,
samasīlabbatā ubho;	both equal in precepts and observances,
Nandino devalokasmiṃ,	they delight in the heavenly realm,
modanti kāmakāmino”ti.	enjoying all the pleasures they desire.”

❧

AN 4.54 Dutiyasaṃvāsa: Living Together (2nd)

54. Dutiyasaṃvāsasutta	54. Living Together (2nd)
“Cattārome, bhikkhave, saṃvāsā.	“monks, there are four ways of living together.
Katame cattāro?	Which Four?
	A male zombie living with a female zombie; a male zombie living with a goddess; a god living with a female zombie; a god living with a goddess. Chavo chavāya saddhiṃ saṃvasati, chavo deviyā saddhiṃ saṃvasati, devo chavāya saddhiṃ saṃvasati, devo deviyā saddhiṃ saṃvasati.
Kathañca, bhikkhave, chavo chavāya saddhiṃ saṃvasati.	And how does a male zombie live with a female zombie?
Idha, bhikkhave, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ;	It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, divisive, harsh, or nonsensical; and he’s covetous, malicious, and has wrong view. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins.
bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī pisuṇavācā pharusavācā samphappalāpinī abhijjhālunī byāpannacittā micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ.	And the wife is also … unethical, of bad character …
Evaṃ kho, bhikkhave, chavo chavāya saddhiṃ saṃvasati.	That’s how a male zombie lives with a female zombie.
Kathañca, bhikkhave, chavo deviyā saddhiṃ saṃvasati?	And how does a male zombie live with a goddess?
Idha, bhikkhave, sāmiko hoti pāṇātipātī … pe … micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ;	It’s when the husband … is unethical, of bad character …
bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālunī abyāpannacittā sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ.	But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins.
Evaṃ kho, bhikkhave, chavo deviyā saddhiṃ saṃvasati.	That’s how a male zombie lives with a goddess.
Kathañca, bhikkhave, devo chavāya saddhiṃ saṃvasati?	And how does a god live with a female zombie?
Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ;	It’s when the husband … is ethical, of good character …
bhariyā khvassa hoti pāṇātipātinī … pe … micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ.	But the wife … is unethical, of bad character …
Evaṃ kho, bhikkhave, devo chavāya saddhiṃ saṃvasati.	That’s how a god lives with a female zombie.
Kathañca, bhikkhave, devo deviyā saddhiṃ saṃvasati?	And how does a god live with a goddess?
Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato … pe … sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ;	It’s when the husband … is ethical, of good character …
bhariyāpissa hoti pāṇātipātā paṭiviratā … pe … sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ.	And the wife is also … ethical, of good character …
Evaṃ kho, bhikkhave, devo deviyā saddhiṃ saṃvasati.	That’s how a god lives with a goddess.
Ime kho, bhikkhave, cattāro saṃvāsāti.	These are the four ways of living together.” …

AN 4.55 Paṭhamasamajīvī: Equality (1st)

55. Paṭhamasamajīvīsutta	55. Equality (1st)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nakulapituno gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat on the seat spread out.
Atha kho nakulapitā ca gahapati nakulamātā ca gahapatānī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca:	Then the householder Nakula’s father and the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. Nakula’s father said to the Buddha:
“Yato me, bhante, nakulamātā gahapatānī daharasseva daharā ānītā, nābhijānāmi nakulamātaraṃ gahapatāniṃ manasāpi aticaritā, kuto pana kāyena.	“Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed.
Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitun”ti.	We want to see each other in both this life and the next.”
Nakulamātāpi kho gahapatānī bhagavantaṃ etadavoca:	Then Nakula’s mother said to the Buddha:
“yatohaṃ, bhante, nakulapituno gahapatissa daharasseva daharā ānītā, nābhijānāmi nakulapitaraṃ gahapatiṃ manasāpi aticaritā, kuto pana kāyena.	“Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed.
Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitun”ti.	We want to see each other in both this life and the next.”
“Ākaṅkheyyuñce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passituṃ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṃ passanti abhisamparāyañca aññamaññaṃ passantīti.	“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethical conduct, generosity, and wisdom.

(verse)

Ubho saddhā vadaññū ca,	When both are faithful and kind,
saññatā dhammajīvino;	restrained, living properly,
Te honti jānipatayo,	then wife and husband
aññamaññaṃ piyaṃvadā.	say nice things to each other.
Atthāsaṃ pacurā honti,	They get all the things they need,
phāsukaṃ upajāyati;	so they live at ease.
Amittā dummanā honti,	Their enemies are downhearted,
ubhinnaṃ samasīlinaṃ.	when both are equal in ethics.
Idha dhammaṃ caritvāna,	Having practiced The Dharma here,
samasīlabbatā ubho;	both equal in precepts and observances,
Nandino devalokasmiṃ,	they delight in the heavenly realm,
modanti kāmakāmino”ti.	enjoying all the pleasures they desire.”

AN 4.56 Dutiyasamajīvī: Equality (2nd)

56. Dutiyasamajīvīsutta	56. Equality (2nd)
“Ākaṅkheyyuñce, bhikkhave, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passituṃ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṃ passanti abhisamparāyañca aññamaññaṃ passantīti.	“monks, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethical conduct, generosity, and wisdom. …”

AN 4.57 Suppavāsā: Suppavāsā

57. Suppavāsāsutta	57. Suppavāsā
Ekaṃ samayaṃ bhagavā koliyesu viharati pajjanikaṃ nāma koliyānaṃ nigamo.	At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena suppavāsāya koliyadhītuyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat on the seat spread out.
Atha kho suppavāsā koliyadhītā bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Suppavāsā served and satisfied the Buddha with her own hands with a variety of delicious foods.
Atha kho suppavāsā koliyadhītā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, she sat down to one side.
Ekamantaṃ nisinnaṃ kho suppavāsaṃ koliyadhītaraṃ bhagavā etadavoca:	The Buddha said to her:
“Bhojanaṃ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṃ cattāri ṭhānāni deti.	“Suppavāsā, when a noble-one's-disciple gives food, she gives the recipients four things.
Katamāni cattāri?	Which Four?
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti.	Long life, beauty, happiness, and strength.
Āyuṃ kho pana datvā āyussa bhāginī hoti dibbassa vā mānusassa vā.	Giving long life, she has long life as a god or human.
Vaṇṇaṃ datvā vaṇṇassa bhāginī hoti dibbassa vā mānusassa vā.	Giving beauty, she has beauty as a god or human.
Sukhaṃ datvā sukhassa bhāginī hoti dibbassa vā mānusassa vā.	Giving happiness, she has happiness as a god or human.
Balaṃ datvā balassa bhāginī hoti dibbassa vā mānusassa vā.	Giving strength, she has strength as a god or human.
Bhojanaṃ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṃ imāni cattāri ṭhānāni detīti.	When a noble-one's-disciple gives food, she gives the recipients these four things.

(verse)

Susaṅkhataṃ bhojanaṃ yā dadāti,	When she gives well-prepared food,
Suciṃ paṇītaṃ rasasā upetaṃ;	pure, fine, and full of flavor,
Sā dakkhiṇā ujjugatesu dinnā,	that offering—given to people of integrity,
Caraṇūpapannesu mahaggatesu;	who have good conduct, and are big-hearted—
Puññena puññaṃ saṃsandamānā,	joins merit to merit. It’s very fruitful,
Mahapphalā lokavidūna vaṇṇitā.	and is praised by those who know the world.
Etādisaṃ yaññamanussarantā,	Those who recall such sacrifices,
Ye vedajātā vicaranti loke;	live in the world full of joy.
Vineyya maccheramalaṃ samūlaṃ,	They’ve driven out the stain of stinginess down to the root,
Aninditā saggamupenti ṭhānan”ti.	blameless, they go to a heavenly place.”

AN 4.58 Sudatta: Sudatta

58. Sudattasutta	58. Sudatta
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Bhojanaṃ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṃ cattāri ṭhānāni deti.	“Householder, when a noble-one's-disciple gives food, they give the recipients four things.
Katamāni cattāri?	Which Four?
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti.	Long life, beauty, happiness, and strength.
Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā.	Giving long life, they have long life as a god or human. …
Vaṇṇaṃ datvā … sukhaṃ datvā … balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā.	Giving beauty … happiness … strength …
Bhojanaṃ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṃ imāni cattāri ṭhānāni detīti.	When a noble-one's-disciple gives food, they give the recipients these four things.

(verse)

Yo saññatānaṃ paradattabhojinaṃ,	Carefully giving food at the right time,
Kālena sakkacca dadāti bhojanaṃ;	to those who are restrained, eating only what others give,
Cattāri ṭhānāni anuppavecchati,	you provide them with four things:
Āyuñca vaṇṇañca sukhaṃ balañca.	long life, beauty, happiness, and strength.
So āyudāyī vaṇṇadāyī,	A person who gives long life, beauty,
sukhaṃ balaṃ dado naro;	happiness, and strength,
Dīghāyu yasavā hoti,	has long life and fame
yattha yatthūpapajjatī”ti.	wherever they’re reborn.”

AN 4.59 Bhojana: Food

59. Bhojanasutta	59. Food
“Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ cattāri ṭhānāni deti.	“monks, when a noble-one's-disciple gives food, they give the recipients four things.
Katamāni cattāri?	Which Four?
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti. Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā. Vaṇṇaṃ datvā … sukhaṃ datvā … balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā. Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni cattāri ṭhānāni detīti.	Long life, beauty, happiness, and strength. …”

AN 4.60 Gihisāmīci: Lay Practice

60. Gihisāmīcisutta	60. Lay Practice
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Catūhi kho, gahapati, dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṃ paṭipanno hoti yasopaṭilābhiniṃ saggasaṃvattanikaṃ.	“Householder, when a noble-one's-disciple does four things they are practicing appropriately for a layperson, which brings fame and leads to heaven.
Katamehi catūhi?	Which Four?
Idha, gahapati, ariyasāvako bhikkhusaṅghaṃ paccupaṭṭhito hoti cīvarena, bhikkhusaṅghaṃ paccupaṭṭhito hoti piṇḍapātena, bhikkhusaṅghaṃ paccupaṭṭhito hoti senāsanena, bhikkhusaṅghaṃ paccupaṭṭhito hoti gilānappaccayabhesajjaparikkhārena.	It’s when a noble-one's-disciple serves the monk Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick.
Imehi kho, gahapati, catūhi dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṃ paṭipanno hoti yasopaṭilābhiniṃ saggasaṃvattanikanti.	When a noble-one's-disciple does these four things they are practicing appropriately for a layperson, which brings fame and leads to heaven.

(verse)

Gihisāmīcipaṭipadaṃ,	Those who are astute practice the way
paṭipajjanti paṇḍitā;	that’s appropriate for laypeople.
Sammaggate sīlavante,	They provide those who are ethical
cīvarena upaṭṭhitā.	and on the right path with robes,
Piṇḍapātasayanena,	alms-food, lodgings,
Gilānappaccayena ca;	and supplies for the sick.
Tesaṃ divā ca ratto ca,	Their merit always grows
Sadā puññaṃ pavaḍḍhati;	by day and by night.
Saggañca kamatiṭṭhānaṃ,	They pass on to a place in heaven,
Kammaṃ katvāna bhaddakan”ti.	having done excellent deeds.”

❧

§ – AN 4 vagga 7 Pattakamma: Deeds of Substance

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AN 4.61 Pattakamma: Deeds of Substance

61. Pattakammasutta	61. Deeds of Substance
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Cattārome, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.	“Householder, these four things that are likable, desirable, and agreeable are hard to get in the world.
Katame cattāro?	Which Four?
Bhogā me uppajjantu sahadhammenāti, ayaṃ paṭhamo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.	The first thing is the wish: ‘May wealth come to me by legitimate means!’
Bhoge laddhā sahadhammena yaso me āgacchatu saha ñātīhi saha upajjhāyehīti, ayaṃ dutiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.	The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and teachers.’
Bhoge laddhā sahadhammena yasaṃ laddhā saha ñātīhi saha upajjhāyehi ciraṃ jīvāmi dīghamāyuṃ pālemīti, ayaṃ tatiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.	The third thing, having got wealth and fame, is the wish: ‘May I live long, keeping alive for a long time!’
Bhoge laddhā sahadhammena yasaṃ laddhā saha ñātīhi saha upajjhāyehi ciraṃ jīvitvā dīghamāyuṃ pāletvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjāmīti, ayaṃ catuttho dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.	The fourth thing, having got wealth, fame, and long life, is the wish: ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’
Ime kho, gahapati, cattāro dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.	These are the four things that are likable, desirable, and agreeable, but hard to get in the world.
Imesaṃ kho, gahapati, catunnaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ cattāro dhammā paṭilābhāya saṃvattanti.	These next four things lead to the getting of those four things.
Katame cattāro?	Which Four?
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.	Accomplishment in faith, ethics, generosity, and wisdom.
Katamā ca, gahapati, saddhāsampadā?	And what is accomplishment in faith?
Idha, gahapati, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a noble-one's-disciple has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ayaṃ vuccati, gahapati, saddhāsampadā.	This is called accomplishment in faith.
Katamā ca, gahapati, sīlasampadā?	And what is accomplishment in ethics?
Idha, gahapati, ariyasāvako pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when a noble-one's-disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
Ayaṃ vuccati, gahapati, sīlasampadā.	This is called accomplishment in ethics.
Katamā ca, gahapati, cāgasampadā?	And what is accomplishment in generosity?
Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato.	It’s when a noble-one's-disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ vuccati, gahapati, cāgasampadā.	This is called accomplishment in generosity.
Katamā ca, gahapati, paññāsampadā?	And what is accomplishment in wisdom?
Abhijjhāvisamalobhābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti.	When your heart is mastered by covetousness and immoral greed, you do what you shouldn’t, and fail to do what you should.
Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.	Your fame and happiness are crushed.
Byāpādābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.	When your heart is mastered by ill will …
Thinamiddhābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.	dullness and drowsiness …
Uddhaccakukkuccābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.	restlessness and remorse …
Vicikicchābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti.	doubt, you do what you shouldn’t, and fail to do what you should.
Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.	Your fame and happiness are crushed.
Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati.	Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble-one's-disciple gives them up.
Byāpādo cittassa upakkilesoti, iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati.	Knowing that ‘ill will …’ …
Thinamiddhaṃ cittassa upakkilesoti, iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahati.	‘dullness and drowsiness …’ …
Uddhaccakukkuccaṃ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṃ cittassa upakkilesaṃ pajahati.	‘restlessness and remorse …’ …
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahati.	‘doubt is a corruption of the mind’, that noble-one's-disciple gives it up.
Yato ca kho, gahapati, ariyasāvakassa abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti. Byāpādo cittassa upakkilesoti, iti viditvā byāpādo cittassa upakkileso pahīno hoti. Thinamiddhaṃ cittassa upakkilesoti, iti viditvā thinamiddhaṃ cittassa upakkileso pahīno hoti. Uddhaccakukkuccaṃ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṃ cittassa upakkileso pahīno hoti. Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchā cittassa upakkileso pahīno hoti.	When a noble-one's-disciple has given up these things,
Ayaṃ vuccati, gahapati, ariyasāvako mahāpañño puthupañño āpātadaso paññāsampanno.	they’re called ‘a noble-one's-disciple of great wisdom, of widespread wisdom, who sees what matters, and is accomplished in wisdom’.
Ayaṃ vuccati, gahapati, paññāsampadā.	This is called accomplishment in wisdom.
Imesaṃ kho, gahapati, catunnaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime cattāro dhammā paṭilābhāya saṃvattanti.	These are the four things that lead to the getting of the four things that are likable, desirable, and agreeable, but hard to get in the world.
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi cattāri pattakammāni kattā hoti.	There are four deeds of substance that a noble-one's-disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
Katamāni cattāri?	Which Four?
Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati.	To start with, with his legitimate wealth he makes himself happy and pleased, keeping himself properly happy.
Mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati.	He makes his mother and father happy …
Puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati.	He makes his children, partners, bondservants, workers, and staff happy …
Mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati.	He makes his friends and colleagues happy …
Idamassa paṭhamaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.	This is his first solid and substantive investment, used in the appropriate sphere.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato, tathārūpāsu āpadāsu pariyodhāya saṃvattati.	Furthermore, with his legitimate wealth he defends himself against threats from such things as fire, flood, rulers, bandits, or unloved heirs.
Sotthiṃ attānaṃ karoti.	He keeps himself safe.
Idamassa dutiyaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.	This is his second solid and substantive investment, used in the appropriate sphere.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti—	Furthermore, with his legitimate wealth he makes five spirit-offerings:
ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ.	to relatives, guests, ancestors, king, and deities.
Idamassa tatiyaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.	This is his third solid and substantive investment, used in the appropriate sphere.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.	Furthermore, with his legitimate wealth he establishes an uplifting teacher’s offering for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven.
Idamassa catutthaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.	This is his fourth solid and substantive investment, used in the appropriate sphere.
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi imāni cattāri pattakammāni kattā hoti.	These are the four deeds of substance that a noble-one's-disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
Yassa kassaci, gahapati, aññatra imehi catūhi pattakammehi bhogā parikkhayaṃ gacchanti, ime vuccanti, gahapati, bhogā aṭṭhānagatā apattagatā anāyatanaso paribhuttā.	Whatever wealth is spent on something other than these four deeds of substance is said to be not a solid or substantive investment, and not used in the appropriate sphere.
Yassa kassaci, gahapati, imehi catūhi pattakammehi bhogā parikkhayaṃ gacchanti, ime vuccanti, gahapati, bhogā ṭhānagatā pattagatā āyatanaso paribhuttāti.	But whatever wealth is spent on these four deeds of substance is said to be a solid and substantive investment, used in the appropriate sphere.

(verse)

Bhuttā bhogā bhatā bhaccā,	‘I’ve enjoyed my wealth, supporting those who depend on me;
Vitiṇṇā āpadāsu me;	I’ve overcome losses;
Uddhaggā dakkhiṇā dinnā,	I’ve given uplifting offerings to teachers;
Atho pañcabalī katā;	and made the five spirit-offerings.
Upaṭṭhitā sīlavanto,	I have looked after the ethical and
Saññatā brahmacārayo.	restrained spiritual practitioners.
Yadatthaṃ bhogaṃ iccheyya,	I’ve achieved the purpose
paṇḍito gharamāvasaṃ;	for which an astute lay person
So me attho anuppatto,	wishes to gain wealth.
kataṃ ananutāpiyaṃ.	I don’t regret what I’ve done.’
Etaṃ anussaraṃ macco,	A mortal person who recollects this
ariyadhamme ṭhito naro;	stands firm in The Dharma of the noble ones.
Idheva naṃ pasaṃsanti,	They’re praised in this life,
pecca sagge pamodatī”ti.	and they depart to rejoice in heaven.”

❧

AN 4.62 Ānaṇya: Debtlessness

62. Ānaṇyasutta	62. Debtlessness
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Cattārimāni, gahapati, sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṃ samayena samayaṃ upādāya.	“Householder, these four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.
Katamāni cattāri?	Which Four?
Atthisukhaṃ, bhogasukhaṃ, ānaṇyasukhaṃ, anavajjasukhaṃ.	The happiness of ownership, using wealth, debtlessness, and blamelessness.
Katamañca, gahapati, atthisukhaṃ?	And what is the happiness of ownership?
Idha, gahapati, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā.	It’s when someone from a good family owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
So ‘bhogā me atthi uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ.	When he reflects on this, he’s filled with pleasure and happiness.
Idaṃ vuccati, gahapati, atthisukhaṃ.	This is called ‘the happiness of ownership’.
Katamañca, gahapati, bhogasukhaṃ?	And what is the happiness of using wealth?
Idha, gahapati, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjati puññāni ca karoti.	It’s when someone from a good family uses his legitimate wealth, and makes merit with it.
So ‘uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjāmi puññāni ca karomī’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ.	When he reflects on this, he’s filled with pleasure and happiness.
Idaṃ vuccati, gahapati, bhogasukhaṃ.	This is called ‘the happiness of using wealth’.
Katamañca, gahapati, ānaṇyasukhaṃ?	And what is the happiness of debtlessness?
Idha, gahapati, kulaputto na kassaci kiñci dhāreti appaṃ vā bahuṃ vā.	It’s when someone from a good family owes no debt, large or small, to anyone.
So ‘na kassaci kiñci dhāremi appaṃ vā bahuṃ vā’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ.	When he reflects on this, he’s filled with pleasure and happiness.
Idaṃ vuccati, gahapati, ānaṇyasukhaṃ.	This is called ‘the happiness of debtlessness’.
Katamañca, gahapati, anavajjasukhaṃ?	And what is the happiness of blamelessness?
Idha, gahapati, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.	It’s when a noble-one's-disciple has blameless conduct by way of body, speech, and mind.
So ‘anavajjenamhi kāyakammena samannāgato, anavajjena vacīkammena samannāgato, anavajjena manokammena samannāgato’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ.	When he reflects on this, he’s filled with pleasure and happiness.
Idaṃ vuccati, gahapati, anavajjasukhaṃ.	This is called ‘the happiness of blamelessness’.
Imāni kho, gahapati, cattāri sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṃ samayena samayaṃ upādāyāti.	These four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.

(verse)

Ānaṇyasukhaṃ ñatvāna,	Knowing the happiness of debtlessness,
Atho atthisukhaṃ paraṃ;	and the extra happiness of possession,
Bhuñjaṃ bhogasukhaṃ macco,	a mortal enjoying the happiness of using wealth,
Tato paññā vipassati.	then sees clearly with wisdom.
Vipassamāno jānāti,	Seeing clearly, a clever person knows
ubho bhoge sumedhaso;	both kinds of happiness:
Anavajjasukhassetaṃ,	the other kind is not worth a sixteenth part
kalaṃ nāgghati soḷasin”ti.	of the happiness of blamelessness.”

❧

AN 4.63 Brahma: Living with Brahmā

63. Brahmasutta	63. Living with Brahmā
“Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.	“monks, a family where the children honor their parents in their home is said to live with Brahmā.
Sapubbācariyakāni, bhikkhave, tāni kulāni, yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.	A family where the children honor their parents in their home is said to live with the first teachers.
Sapubbadevatāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.	A family where the children honor their parents in their home is said to live with the old deities.
Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.	A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.
Brahmāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.	‘Brahmā’ is a term for your parents.
Pubbācariyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.	‘First teachers’ is a term for your parents.
Pubbadevatāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.	‘Old deities’ is a term for your parents.
Āhuneyyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.	‘Worthy of an offering dedicated to the gods’ is a term for your parents.
Taṃ kissa hetu?	Why is that?
Bahukārā, bhikkhave, mātāpitaro, puttānaṃ āpādakā posakā imassa lokassa dassetāroti.	Parents are very helpful to their children, they raise them, nurture them, and show them the world.

(verse)

Brahmāti mātāpitaro,	Parents are said to be ‘Brahmā’
pubbācariyāti vuccare;	and ‘first teachers’.
Āhuneyyā ca puttānaṃ,	They’re worthy of offerings dedicated to the gods from their children,
pajāya anukampakā.	for they love their offspring.
Tasmā hi ne namasseyya,	Therefore an astute person
sakkareyya ca paṇḍito;	would revere them and honor them
Annena atha pānena,	with food and drink,
vatthena sayanena ca;	clothes and bedding,
Ucchādanena nhāpanena,	by anointing and bathing,
pādānaṃ dhovanena ca.	and by washing their feet.
Tāya naṃ pāricariyāya,	Because they look after
mātāpitūsu paṇḍitā;	their parents like this,
Idheva naṃ pasaṃsanti,	they’re praised in this life by the astute,
pecca sagge pamodatī”ti.	and they depart to rejoice in heaven.”

❧

AN 4.64 Niraya: Hell

64. Nirayasutta	64. Hell
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti—	They kill living creatures, steal, commit sexual misconduct, and lie.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ nirayeti.	Someone with these four dharmas is cast down to hell.

(verse)

Pāṇātipāto adinnādānaṃ,	Killing, stealing,
Musāvādo ca vuccati;	telling lies,
Paradāragamanañcāpi,	and visiting others’ wives:
Nappasaṃsanti paṇḍitā”ti.	astute people don’t praise these things.”

AN 4.65 Rūpa: Appearance

65. Rūpasutta	65. Appearance
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasanno—	There are those whose estimation of and confidence in others is based on appearance, on eloquence, on mortification, and on Dharma.
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.	These are the four people found in the world.

(verse)

Ye ca rūpe pamāṇiṃsu,	Those who judge on appearance,
ye ca ghosena anvagū;	and those swayed by a voice,
Chandarāgavasūpetā,	are full of desire and greed;
nābhijānanti te janā.	those people just don’t understand.
Ajjhattañca na jānāti,	Not knowing what’s inside,
bahiddhā ca na passati;	nor seeing what’s outside,
Samantāvaraṇo bālo,	the fool shut in on every side,
sa ve ghosena vuyhati.	gets carried away by a voice.
Ajjhattañca na jānāti,	Not knowing what’s inside,
bahiddhā ca vipassati;	but seeing what’s outside,
Bahiddhā phaladassāvī,	seeing the fruit outside,
sopi ghosena vuyhati.	they’re also carried away by a voice.
Ajjhattañca pajānāti,	Understanding what’s inside,
bahiddhā ca vipassati;	and seeing what’s outside,
Vinīvaraṇadassāvī,	seeing without hindrances,
na so ghosena vuyhatī”ti.	they don’t get carried away by a voice.”

AN 4.66 Sarāga: Greedy

66. Sarāgasutta	66. Greedy
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Sarāgo, sadoso, samoho, samāno—	The greedy, the hateful, the delusional, and the conceited.
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.	These are the four people found in the world.

(verse)

Sārattā rajanīyesu,	Full of desire for desirable things,
Piyarūpābhinandino;	enjoying things that seem pleasant,
Mohena āvutā sattā,	beings shrouded by ignorance,
Baddhā vaḍḍhenti bandhanaṃ.	only tighten their bonds.
Rāgajaṃ dosajañcāpi,	Born of greed, born of hate,
mohajaṃ cāpaviddasū;	born of delusion: the ignorant
Karontākusalaṃ kammaṃ,	make bad karma
savighātaṃ dukhudrayaṃ.	that afflicts and produces pain.
Avijjānivutā posā,	If you act out of these qualities, that’s what you become.
andhabhūtā acakkhukā;	But men hindered by ignorance,
Yathā dhammā tathā santā,	are blind, with no eyes to see,
na tassevanti maññare”ti.	and they never imagine that this could be so.”

AN 4.67 Ahirāja: The Snake King

67. Ahirājasutta	67. The Snake King
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sāvatthiyaṃ aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti.	Now, at that time a monk in Sāvatthī passed away due to a snake bite.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, sāvatthiyaṃ aññataro bhikkhu ahinā daṭṭho kālaṅkato”ti.	“Sir, a monk in Sāvatthī has passed away due to a snake bite.”
“Na hi nūna so, bhikkhave, bhikkhu cattāri ahirājakulāni mettena cittena phari.	“monks, that monk mustn’t have spread a mind of love to the four royal snake families.
Sace hi so, bhikkhave, bhikkhu cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṃ kareyya.	If he had, he wouldn’t have died due to a snake bite.
Katamāni cattāri?	Which Four?
Virūpakkhaṃ ahirājakulaṃ, erāpathaṃ ahirājakulaṃ, chabyāputtaṃ ahirājakulaṃ, kaṇhāgotamakaṃ ahirājakulaṃ. Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṃ kareyya.	The royal snake families of Virūpakkha, Erāpatha, Chabyāputta, and Kaṇhāgotamaka. …
Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṃ attaguttiyā attarakkhāya attaparittāyāti.	monks, I urge you to spread a mind of love to the four royal snake families, for your own safety, security, and protection.

(verse)

Virūpakkhehi me mettaṃ,	I love the Virūpakkhas,
Mettaṃ erāpathehi me;	the Erāpathas I love,
Chabyāputtehi me mettaṃ,	I love the Chabyāputtas,
Mettaṃ kaṇhāgotamakehi ca.	the Kaṇhāgotamakas I love.
Apādakehi me mettaṃ,	I love the footless creatures,
mettaṃ dvipādakehi me;	the two-footed I love,
Catuppadehi me mettaṃ,	I love the four-footed,
mettaṃ bahuppadehi me.	the many-footed I love.
Mā maṃ apādako hiṃsi,	May the footless not harm me!
mā maṃ hiṃsi dvipādako;	May I not be harmed by the two-footed!
Mā maṃ catuppado hiṃsi,	May the four-footed not harm me!
mā maṃ hiṃsi bahuppado.	May I not be harmed by the many-footed!
Sabbe sattā sabbe pāṇā,	All sentient beings, all living things,
sabbe bhūtā ca kevalā;	all creatures, every one:
Sabbe bhadrāni passantu,	may they see only nice things,
mā kañci pāpamāgamā.	may bad not come to anyone.
Appamāṇo buddho,	The Buddha is immeasurable,
Appamāṇo dhammo;	The Dharma is immeasurable,
Appamāṇo saṃgho,	the Saṅgha is immeasurable.
Pamāṇavantāni sarīsapāni.	But limited are crawling things,
Ahivicchikā satapadī,	snakes and scorpions, centipedes,
Uṇṇanābhī sarabū mūsikā;	spiders and lizards and mice.
Katā me rakkhā katā me parittā,	I’ve made this safeguard, I’ve made this protection:
Paṭikkamantu bhūtāni;	go away, creatures!
Sohaṃ namo bhagavato,	And so I revere the Blessed One,
Namo sattannaṃ sammāsambuddhānan”ti.	I revere the seven perfectly awakened Buddhas.”

❧

AN 4.68 Devadatta: Devadatta

68. Devadattasutta	68. Devadatta
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi:	There the Buddha spoke to the monks about Devadatta:
“attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi. Parābhavāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi.	“Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.
Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.	It’s like a banana tree …
Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.	or a bamboo …
Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.	or a reed, all of which bear fruit to their own ruin and downfall …
Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṃ gaṇhāti, parābhavāya gabbhaṃ gaṇhāti;	It’s like a mule, which becomes pregnant to its own ruin and downfall.
evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādīti.	In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

(verse)

Phalaṃ ve kadaliṃ hanti,	The banana tree is destroyed by its own fruit,
phalaṃ veḷuṃ phalaṃ naḷaṃ;	as are the bamboo and the reed.
Sakkāro kāpurisaṃ hanti,	Honor destroys a wretch,
gabbho assatariṃ yathā”ti.	as pregnancy destroys a mule.”

AN 4.69 Padhāna: Effort

69. Padhānasutta	69. Effort
“Cattārimāni, bhikkhave, padhānāni.	“monks, there are these four efforts.
Katamāni cattāri?	Which Four?
Saṃvarappadhānaṃ, pahānappadhānaṃ, bhāvanāppadhānaṃ, anurakkhaṇāppadhānaṃ.	The efforts to restrain, to give up, to develop, and to preserve.
Katamañca, bhikkhave, saṃvarappadhānaṃ?	And what, monks, is the effort to restrain?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas don’t arise.
Idaṃ vuccati, bhikkhave, saṃvarappadhānaṃ.	This is called the effort to restrain.
Katamañca, bhikkhave, pahānappadhānaṃ?	And what, monks, is the effort to give up?
Idha, bhikkhave, bhikkhu uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas are given up.
Idaṃ vuccati, bhikkhave, pahānappadhānaṃ.	This is called the effort to give up.
Katamañca, bhikkhave, bhāvanāppadhānaṃ?	And what, monks, is the effort to develop?
Idha, bhikkhave, bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.
Idaṃ vuccati, bhikkhave, bhāvanāppadhānaṃ.	This is called the effort to develop.
Katamañca, bhikkhave, anurakkhaṇāppadhānaṃ?	And what, monks, is the effort to preserve?
Idha, bhikkhave, bhikkhu uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Idaṃ vuccati, bhikkhave, anurakkhaṇāppadhānaṃ.	This is called the effort to preserve.
Imāni kho, bhikkhave, cattāri padhānānīti.	These are the four efforts.

(verse)

Saṃvaro ca pahānañca,	Restraint and giving up,
bhāvanā anurakkhaṇā;	development and preservation:
Ete padhānā cattāro,	these are the four efforts
desitādiccabandhunā;	taught by the Kinsman of the Sun.
Yo hi bhikkhu idhātāpī,	Any monk who ardently applies these
khayaṃ dukkhassa pāpuṇe”ti.	may attain the ending of suffering.”

AN 4.70 Adhammika: non-Dharmic

70. Adhammikasutta	70. non-Dharmic
“Yasmiṃ, bhikkhave, samaye rājāno adhammikā honti, rājāyuttāpi tasmiṃ samaye adhammikā honti.	“At a time when kings are non-Dharmic, royal officials become non-Dharmic.
Rājāyuttesu adhammikesu brāhmaṇagahapatikāpi tasmiṃ samaye adhammikā honti.	When royal officials are non-Dharmic, brahmins and householders become non-Dharmic.
Brāhmaṇagahapatikesu adhammikesu negamajānapadāpi tasmiṃ samaye adhammikā honti.	When brahmins and householders are non-Dharmic, the people of town and country become non-Dharmic.
Negamajānapadesu adhammikesu visamaṃ candimasūriyā parivattanti.	When the people of town and country are non-Dharmic, the courses of the moon and sun become erratic.
Visamaṃ candimasūriyesu parivattantesu visamaṃ nakkhattāni tārakarūpāni parivattanti.	… the courses of the stars and constellations …
Visamaṃ nakkhattesu tārakarūpesu parivattantesu visamaṃ rattindivā parivattanti.	the days and nights …
Visamaṃ rattindivesu parivattantesu visamaṃ māsaddhamāsā parivattanti.	the months and fortnights …
Visamaṃ māsaddhamāsesu parivattantesu visamaṃ utusaṃvaccharā parivattanti.	the seasons and years become erratic.
Visamaṃ utusaṃvaccharesu parivattantesu visamaṃ vātā vāyanti visamā apañjasā.	… the blowing of the winds becomes erratic and chaotic.
Visamaṃ vātesu vāyantesu visamesu apañjasesu devatā parikupitā bhavanti.	… the deities are angered.
Devatāsu parikupitāsu devo na sammā dhāraṃ anuppavecchati.	… the heavens don’t provide enough rain.
Deve na sammā dhāraṃ anuppavecchante visamapākāni sassāni bhavanti.	… the crops ripen erratically.
Visamapākāni, bhikkhave, sassāni manussā paribhuñjantā appāyukā honti dubbaṇṇā ca bavhābādhā ca.	When people eat crops that have ripened erratically, they become short-lived, ugly, weak, and sickly.
Yasmiṃ, bhikkhave, samaye rājāno dhammikā honti, rājāyuttāpi tasmiṃ samaye dhammikā honti.	At a time when kings are Dharmic, royal officials become Dharmic.
Rājāyuttesu dhammikesu brāhmaṇagahapatikāpi tasmiṃ samaye dhammikā honti.	… brahmins and householders …
Brāhmaṇagahapatikesu dhammikesu negamajānapadāpi tasmiṃ samaye dhammikā honti.	people of town and country become Dharmic.
Negamajānapadesu dhammikesu samaṃ candimasūriyā parivattanti.	When the people of town and country are Dharmic, the courses of the sun and moon become regular.
Samaṃ candimasūriyesu parivattantesu samaṃ nakkhattāni tārakarūpāni parivattanti.	… the stars and constellations …
Samaṃ nakkhattesu tārakarūpesu parivattantesu samaṃ rattindivā parivattanti.	the days and nights …
Samaṃ rattindivesu parivattantesu samaṃ māsaddhamāsā parivattanti.	the months and fortnights …
Samaṃ māsaddhamāsesu parivattantesu samaṃ utusaṃvaccharā parivattanti.	the seasons and years become regular.
Samaṃ utusaṃvaccharesu parivattantesu samaṃ vātā vāyanti samā pañjasā.	… the blowing of the winds becomes regular and orderly.
Samaṃ vātesu vāyantesu samesu pañjasesu devatā aparikupitā bhavanti.	… the deities are not angered …
Devatāsu aparikupitāsu devo sammā dhāraṃ anuppavecchati.	… the heavens provide plenty of rain.
Deve sammā dhāraṃ anuppavecchante samapākāni sassāni bhavanti.	When the heavens provide plenty of rain, the crops ripen well.
Samapākāni, bhikkhave, sassāni manussā paribhuñjantā dīghāyukā ca honti vaṇṇavanto ca balavanto ca appābādhā cāti.	When people eat crops that have ripened well, they become long-lived, beautiful, strong, and healthy.

(verse)

Gunnañce taramānānaṃ,	When cattle ford a river,
jimhaṃ gacchati puṅgavo;	if the bull goes off course,
Sabbā tā jimhaṃ gacchanti,	they all go off course,
nette jimhaṃ gate sati.	because their leader is off course.
Evamevaṃ manussesu,	So it is for humans:
yo hoti seṭṭhasammato;	when the one agreed on as chief
So ce adhammaṃ carati,	behaves badly,
pageva itarā pajā;	what do you expect the rest to do?
Sabbaṃ raṭṭhaṃ dukkhaṃ seti,	The whole country sleeps badly,
rājā ce hoti adhammiko.	when the king is non-Dharmic.
Gunnañce taramānānaṃ,	When cattle ford a river,
ujuṃ gacchati puṅgavo;	if the bull goes straight,
Sabbā tā ujuṃ gacchanti,	they all go straight,
nette ujuṃ gate sati.	because their leader is straight.
Evamevaṃ manussesu,	So it is for humans:
yo hoti seṭṭhasammato;	when the one agreed on as chief
So sace dhammaṃ carati,	does the right thing,
pageva itarā pajā;	what do you expect the rest to do?
Sabbaṃ raṭṭhaṃ sukhaṃ seti,	The whole country sleeps happily,
rājā ce hoti dhammiko”ti.	when the king is just.”

❧

§ – AN 4 vagga 8 Apaṇṇaka: Guaranteed

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AN 4.71 Padhāna: Effort

71. Padhānasutta	71. Effort
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya.	“monks, when a monk has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, bhikkhu sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.	It’s when a monk is ethical, learned, energetic, and wise.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.	When a monk has these four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.”

AN 4.72 Sammādiṭṭhi: Right View

72. Sammādiṭṭhisutta	72. Right View
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya.	“monks, when a monk has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.
Katamehi catūhi?	Which Four?
Nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, sammādiṭṭhiyā—	Thoughts of renunciation, love, and kindness; and right view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.	When a monk has these four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.”

AN 4.73 Sappurisa: A Good Person

73. Sappurisasutta	73. A Good Person
“Catūhi, bhikkhave, dhammehi samannāgato asappuriso veditabbo.	“monks, a bad person can be known by four dharmas.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, asappuriso yo hoti parassa avaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.	To start with, a bad person speaks ill of another even when not asked, how much more so when asked.
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena parassa avaṇṇaṃ bhāsitā hoti.	But when led on by questions they speak ill of another in full detail, not leaving anything out.
Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.	That’s how to know that this is a bad person.
Puna caparaṃ, bhikkhave, asappuriso yo hoti parassa vaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.	Furthermore, a bad person doesn’t speak well of another even when asked, how much more so when not asked.
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena parassa vaṇṇaṃ bhāsitā hoti.	But when led on by questions they speak well of another without giving the full details, leaving many things out.
Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.	That’s how to know that this is a bad person.
Puna caparaṃ, bhikkhave, asappuriso yo hoti attano avaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.	Furthermore, a bad person doesn’t speak ill of themselves even when asked, how much more so when not asked.
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena attano avaṇṇaṃ bhāsitā hoti.	But when led on by questions they speak ill of themselves without giving the full details, leaving many things out.
Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.	That’s how to know that this is a bad person.
Puna caparaṃ, bhikkhave, asappuriso yo hoti attano vaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.	Furthermore, a bad person speaks well of themselves even when not asked, how much more so when asked.
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena attano vaṇṇaṃ bhāsitā hoti.	But when led on by questions they speak well of themselves in full detail, not leaving anything out.
Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.	That’s how to know that this is a bad person.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato asappuriso veditabbo.	A bad person can be known by these four dharmas.
Catūhi, bhikkhave, dhammehi samannāgato sappuriso veditabbo.	A good person can be known by four dharmas.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, sappuriso yo hoti parassa avaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.	To start with, a good person doesn’t speak ill of another even when asked, how much more so when not asked.
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena parassa avaṇṇaṃ bhāsitā hoti.	But when led on by questions they speak ill of another without giving the full details, leaving many things out.
Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.	That’s how to know that this is a good person.
Puna caparaṃ, bhikkhave, sappuriso yo hoti parassa vaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.	Furthermore, a good person speaks well of another even when not asked, how much more so when asked.
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena parassa vaṇṇaṃ bhāsitā hoti.	But when led on by questions they speak well of another in full detail, not leaving anything out.
Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.	That’s how to know that this is a good person.
Puna caparaṃ, bhikkhave, sappuriso yo hoti attano avaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.	Furthermore, a good person speaks ill of themselves even when not asked, how much more so when asked.
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena attano avaṇṇaṃ bhāsitā hoti.	But when led on by questions they speak ill of themselves in full detail, not leaving anything out.
Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.	That’s how to know that this is a good person.
Puna caparaṃ, bhikkhave, sappuriso yo hoti attano vaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.	Furthermore, a good person doesn’t speak well of themselves even when asked, how much more so when not asked.
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena attano vaṇṇaṃ bhāsitā hoti.	But when led on by questions they speak well of themselves without giving the full details, leaving many things out.
Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.	That’s how to know that this is a good person.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato sappuriso veditabbo.	A good person can be known by these four dharmas.
Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṃ vā divaṃ vā ānītā hoti, tāvadevassā tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu.	It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a ardent sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff.
Sā aparena samayena saṃvāsamanvāya vissāsamanvāya sassumpi sasurampi sāmikampi evamāha:	But after some time, because of living together and familiarity, she’ll even say to her mother and father in law, or to her husband:
‘apetha, kiṃ pana tumhe jānāthā’ti.	‘Go away! What would you know?’
Evamevaṃ kho, bhikkhave, idhekacco bhikkhu yaññadeva rattiṃ vā divaṃ vā agārasmā anagāriyaṃ pabbajito hoti, tāvadevassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti bhikkhūsu bhikkhunīsu upāsakesu upāsikāsu antamaso ārāmikasamaṇuddesesu.	In the same way, on the day or night a monk first goes forth from the lay life to homelessness, right away they set up a ardent sense of conscience and prudence for the monks, nuns, laymen, and laywomen, and even the monastery workers and novices.
So aparena samayena saṃvāsamanvāya vissāsamanvāya ācariyampi upajjhāyampi evamāha:	But after some time, because of living together and familiarity, they’ll even say to their teacher or mentor:
‘apetha, kiṃ pana tumhe jānāthā’ti.	‘Go away! What would you know?’
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘adhunāgatavadhukāsamena cetasā viharissāmā’ti.	‘We will live with hearts like that of a newly wedded bride.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

❧

AN 4.74 Paṭhamaagga: Best (1st)

74. Paṭhamaaggasutta	74. Best (1st)
“Cattārimāni, bhikkhave, aggāni.	“monks, these four things are the best.
Katamāni cattāri?	Which Four?
Sīlaggaṃ, samādhiggaṃ, paññāggaṃ, vimuttaggaṃ—	The best ethics, undistractible-lucidity, wisdom, and freedom.
imāni kho, bhikkhave, cattāri aggānī”ti.	These are the four things that are the best.”

AN 4.75 Dutiyaagga: Best (2nd)

75. Dutiyaaggasutta	75. Best (2nd)
“Cattārimāni, bhikkhave, aggāni.	“monks, these four things are the best.
Katamāni cattāri?	Which Four?
Rūpaggaṃ, vedanāggaṃ, saññāggaṃ, bhavaggaṃ—	The best form, feeling, perception, and state of existence.
imāni kho, bhikkhave, cattāri aggānī”ti.	These are the four things that are the best.”

AN 4.76 Kusināra: At Kusinārā

76. Kusinārasutta	76. At Kusinārā
Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane antarena yamakasālānaṃ parinibbānasamaye.	At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final nirvana.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṃghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:	“Perhaps even a single monk has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice. So ask, monks! Don’t regret it later, thinking:
‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitun’”ti.	‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.	When this was said, the monks kept silent.
Dutiyampi kho bhagavā bhikkhū āmantesi: “siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitun’”ti.	For a second time the Buddha addressed the monks: …
Dutiyampi kho te bhikkhū tuṇhī ahesuṃ.	For a second time, the monks kept silent.
Tatiyampi kho bhagavā bhikkhū āmantesi: “siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitun’”ti.	For a third time the Buddha addressed the monks: …
Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.	For a third time, the monks kept silent.
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha, sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti.	“monks, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”
Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.	When this was said, the monks kept silent.
Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Evaṃ pasanno ahaṃ, bhante. Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā”ti.	I am quite confident that there’s not even a single monk in this Saṅgha who has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice.”
“Pasādā kho tvaṃ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa: ‘natthi imasmiṃ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’.	“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single monk in this Saṅgha who has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice.
Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.	Even the last of these five hundred monks is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

AN 4.77 Acinteyya: Inconceivable

77. Acinteyyasutta	77. Inconceivable
“Cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni; yāni cintento ummādassa vighātassa bhāgī assa.	“monks, these four things are inconceivable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.
Katamāni cattāri?	Which Four?
Buddhānaṃ, bhikkhave, buddhavisayo acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa.	The scope of the Buddhas …
Jhāyissa, bhikkhave, jhānavisayo acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa.	The scope of one in jhāna …
Kammavipāko, bhikkhave, acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa.	The results of deeds …
Lokacintā, bhikkhave, acinteyyā, na cintetabbā; yaṃ cintento ummādassa vighātassa bhāgī assa.	Speculation about the world …
Imāni kho, bhikkhave, cattāri acinteyyāni, na cintetabbāni; yāni cintento ummādassa vighātassa bhāgī assā”ti.	These are the four inconceivable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”

AN 4.78 Dakkhiṇa: A Teacher’s Offering

78. Dakkhiṇasutta	78. A Teacher’s Offering
“Catasso imā, bhikkhave, dakkhiṇā visuddhiyo.	“monks, there are these four ways of purifying an offering to a teacher.
Katamā catasso?	Which Four?
Atthi, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato;	There’s an offering to a teacher that’s purified by the giver, not the recipient.
atthi, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato;	There’s an offering to a teacher that’s purified by the recipient, not the giver.
atthi, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato;	There’s an offering to a teacher that’s purified by neither the giver nor the recipient.
atthi, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.	There’s an offering to a teacher that’s purified by both the giver and the recipient.
Kathañca, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato?	And how is an offering to a teacher purified by the giver, not the recipient?
Idha, bhikkhave, dāyako hoti sīlavā kalyāṇadhammo; paṭiggāhakā honti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato.	It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character.
Kathañca, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato?	And how is an offering to a teacher purified by the recipient, not the giver?
Idha, bhikkhave, dāyako hoti dussīlo pāpadhammo; paṭiggāhakā honti sīlavanto kalyāṇadhammā. Evaṃ kho, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato.	It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.
Kathañca, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato?	And how is an offering to a teacher purified by neither the giver nor the recipient?
Idha, bhikkhave, dāyako hoti dussīlo pāpadhammo; paṭiggāhakāpi honti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato.	It’s when both the giver and the recipient are unethical, of bad character.
Kathañca, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca?	And how is an offering to a teacher purified by both the giver and the recipient?
Idha, bhikkhave, dāyako hoti sīlavā kalyāṇadhammo; paṭiggāhakāpi honti sīlavanto kalyāṇadhammā. Evaṃ kho, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.	It’s when both the giver and the recipient are ethical, of good character.
Imā kho, bhikkhave, catasso dakkhiṇā visuddhiyo”ti.	These are the four ways of purifying an offering to a teacher.”

AN 4.79 Vaṇijja: Business

79. Vaṇijjasutta	79. Business
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti?	“Sir, what is the cause, what is the reason why for different people the same kind of business undertaking might fail,
Ko pana, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti?	while another doesn’t meet expectations,
Ko nu kho, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti?	another meets expectations,
Ko pana, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti?	and another exceeds expectations?”
“Idha, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ na deti.	“Sāriputta, take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. But they fail to give what’s requested.
So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti chedagāminī.	When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake fails.
Idha pana, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ na yathādhippāyaṃ deti.	Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, but don’t meet expectations.
So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa na hoti yathādhippāyā.	When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake doesn’t meet expectations.
Idha pana, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ yathādhippāyaṃ deti.	Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, meeting expectations.
So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti yathādhippāyā.	When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake meets expectations.
Idha, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ parādhippāyaṃ deti.	Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, exceeding expectations.
So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti parādhippāyā.	When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake exceeds expectations.
Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti.	This is the cause, this is the reason why for different people the same kind of business enterprise might fail,
Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti.	while another doesn’t meet expectations,
Ayaṃ kho pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti.	another meets expectations,
Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti.	and another exceeds expectations.”

AN 4.80 Kamboja: Persia

80. Kambojasutta	80. Persia
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Ko nu kho, bhante, hetu ko paccayo, yena mātugāmo neva sabhāyaṃ nisīdati, na kammantaṃ payojeti, na kambojaṃ gacchatī”ti?	“Sir, what is the cause, what is the reason why females don’t attend council meetings, work for a living, or travel to Persia?”
“Kodhano, ānanda, mātugāmo;	“Ānanda, females are angry,
issukī, ānanda, mātugāmo;	jealous,
maccharī, ānanda, mātugāmo;	mean,
duppañño, ānanda, mātugāmo—	and unintelligent.
ayaṃ kho, ānanda, hetu ayaṃ paccayo, yena mātugāmo neva sabhāyaṃ nisīdati, na kammantaṃ payojeti, na kambojaṃ gacchatī”ti.	This is the cause, this is the reason why females don’t attend council meetings, work for a living, or travel to Persia.”

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§ – AN 4 vagga 9 Macala: Confirmed

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AN 4.81 Pāṇātipāta: Killing Living Creatures

81. Pāṇātipātasutta	81. Killing Living Creatures
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti—	They kill living creatures, steal, commit sexual misconduct, and lie.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with four dharmas is raised up to heaven.
Katamehi catūhi?	Which Four?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti—	They don’t kill living creatures, steal, commit sexual misconduct, or lie.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these four dharmas is raised up to heaven.”

AN 4.82 Musāvāda: Lying

82. Musāvādasutta	82. Lying
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti—	They use speech that’s false, divisive, harsh, or nonsensical.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with four dharmas is raised up to heaven.
Katamehi catūhi?	Which Four?
Musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti—	They don’t use speech that’s false, divisive, harsh, or nonsensical.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these four dharmas is raised up to heaven.”

AN 4.83 Avaṇṇāraha: Where Criticism Takes You

83. Avaṇṇārahasutta	83. Where Criticism Takes You
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, they praise those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and they criticize those deserving of praise.
ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti—	They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with four dharmas is raised up to heaven.
Katamehi catūhi?	Which Four?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, they criticize those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and they praise those deserving of praise.
anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti	They don’t arouse faith in things that are dubious,
anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti—	and they do arouse faith in things that are inspiring.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these four dharmas is raised up to heaven.”

AN 4.84 Kodhagaru: Valuing Anger

84. Kodhagarusutta	84. Valuing Anger
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Kodhagaru hoti na saddhammagaru, makkhagaru hoti na saddhammagaru, lābhagaru hoti na saddhammagaru, sakkāragaru hoti na saddhammagaru—	They value anger, or denigration, or material possessions, or honor rather than the true Dharma.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with four dharmas is raised up to heaven.
Katamehi catūhi?	Which Four?
Saddhammagaru hoti na kodhagaru, saddhammagaru hoti na makkhagaru, saddhammagaru hoti na lābhagaru, saddhammagaru hoti na sakkāragaru—	They value the true Dharma rather than anger, or denigration, or material possessions, or honor.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these four dharmas is raised up to heaven.”

AN 4.85 Tamotama: From Darkness to Darkness

85. Tamotamasutta	85. From Darkness to Darkness
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
	The dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light. Tamo tamaparāyaṇo, tamo jotiparāyaṇo, joti tamaparāyaṇo, joti jotiparāyaṇo.
Kathañca, bhikkhave, puggalo tamo hoti tamaparāyaṇo?	And how is a person dark and bound for darkness?
Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.	It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	And they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Evaṃ kho, bhikkhave, puggalo tamo hoti tamaparāyaṇo.	That’s how a person is dark and bound for darkness.
Kathañca, bhikkhave, puggalo tamo hoti jotiparāyaṇo?	And how is a person dark and bound for light?
Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati; so ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	It’s when some person is reborn in a low family …
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.	But they do good things by way of body, speech, and mind.
So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Evaṃ kho, bhikkhave, puggalo tamo hoti jotiparāyaṇo.	That’s how a person is dark and bound for light.
Kathañca, bhikkhave, puggalo joti hoti tamaparāyaṇo?	And how is a person light and bound for darkness?
Idha, bhikkhave, ekacco puggalo ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe;	It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	But they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Evaṃ kho, bhikkhave, puggalo joti hoti tamaparāyaṇo.	That’s how a person is light and bound for darkness.
Kathañca, bhikkhave, puggalo joti hoti jotiparāyaṇo?	And how is a person light and bound for light?
Idha, bhikkhave, ekacco puggalo ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe; so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	It’s when some person is reborn in an eminent family …
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.	And they do good things by way of body, speech, and mind.
So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Evaṃ kho, bhikkhave, puggalo joti hoti jotiparāyaṇo.	That’s how a person is light and bound for light.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

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AN 4.86 Oṇatoṇata: Sunk Low

86. Oṇatoṇatasutta	86. Sunk Low
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These four people are found in the world.
Katame cattāro?	Which Four?
… These are the four people found in the world.”	One sunk low who sinks lower, one sunk low who rises high, one risen high who sinks low, and one risen high who rises higher. Oṇatoṇato, oṇatuṇṇato, uṇṇatoṇato, uṇṇatuṇṇato.
	… Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

AN 4.87 Putta: The Son

87. Puttasutta	87. The Son
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.	The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.
Kathañca, bhikkhave, puggalo samaṇamacalo hoti?	And how is a person a confirmed ascetic?
Idha, bhikkhave, bhikkhu sekho hoti pāṭipado;	It’s when a monk is a practicing trainee,
anuttaraṃ yogakkhemaṃ patthayamāno viharati.	who lives aspiring to the supreme sanctuary.
Seyyathāpi, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ābhiseko anabhisitto macalappatto;	It’s like the eldest son of an anointed king. He has not yet been anointed, but is eligible, and has been confirmed in the succession.
evamevaṃ kho, bhikkhave, bhikkhu sekho hoti pāṭipado, anuttaraṃ yogakkhemaṃ patthayamāno viharati.	In the same way, a monk is a practicing trainee, who lives aspiring to the supreme sanctuary.
Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.	That’s how a person is a confirmed ascetic.
Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti?	And how is a person a white lotus ascetic?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.	It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. But they don’t have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.	That’s how a person is a white lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇapadumo hoti?	And how is a person a pink lotus ascetic?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, aṭṭha ca vimokkhe kāyena phusitvā viharati.	It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. … And they have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.	That’s how a person is a pink lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti?	And how is a person an exquisite ascetic of ascetics?
Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjati, appaṃ ayācito.	It’s when a monk usually uses only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation.
Yehi kho pana sabrahmacārīhi saddhiṃ viharati, tyassa manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena;	When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably.
manāpaṃyeva bahulaṃ upahāraṃ upaharanti, appaṃ amanāpaṃ.	And they usually present them with agreeable things, rarely with disagreeable ones.
Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni panassa na bahudeva uppajjanti. Appābādho hoti.	They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds—usually don’t come up.
Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	And they realize the undefiled freedom of heart and freedom by wisdom in this very life. …
Evaṃ kho, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti.	That’s how a person is an exquisite ascetic of ascetics.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.	And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Ahañhi, bhikkhave, yācitova bahulaṃ cīvaraṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi, appaṃ ayācito.	For I usually use only what I’ve been invited to accept …
Yehi kho pana bhikkhūhi saddhiṃ viharāmi te me manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena; manāpaṃyeva bahulaṃ upahāraṃ upaharanti, appaṃ amanāpaṃ.	When living with other spiritual practitioners, I usually treat them agreeably …
Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni me na bahudeva uppajjanti. Appābādhohamasmi.	I’m healthy …
Catunnaṃ kho panasmi jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī,	I get the four jhānas when I want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.	And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. …
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.	So if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

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AN 4.88 Saṃyojana: Fetters

88. Saṃyojanasutta	88. Fetters
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.	The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.
Kathañca, bhikkhave, puggalo samaṇamacalo hoti?	And how is a person a confirmed ascetic?
Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	It’s when a monk—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.	That’s how a person is a confirmed ascetic.
Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti?	And how is a person a white lotus ascetic?
Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	It’s when a monk—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering.
Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.	That’s how a person is a white lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇapadumo hoti?	And how is a person a pink lotus ascetic?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	It’s when a monk—with the ending of the five lower fetters—is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.	That’s how a person is a pink lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti?	And how is a person an exquisite ascetic of ascetics?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Evaṃ kho, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti.	That’s how a person is an exquisite ascetic of ascetics.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.89 Sammādiṭṭhi: Right View

89. Sammādiṭṭhisutta	89. Right View
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.	The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.
Kathañca, bhikkhave, puggalo samaṇamacalo hoti?	And how is a person a confirmed ascetic?
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.	It’s when a monk has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.	That’s how a person is a confirmed ascetic.
Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti?	And how is a person a white lotus ascetic?
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.	It’s when they have right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.	That’s how a person is a white lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇapadumo hoti?	And how is a person a pink lotus ascetic?
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti … pe … sammāvimutti hoti, aṭṭha ca vimokkhe kāyena phusitvā viharati.	It’s when they have right view … and right freedom. And they do have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.	That’s how a person is a pink lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti?	And how is a person an exquisite ascetic of ascetics?
Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito … pe … yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.	It’s when a monk usually uses only what they’ve been invited to accept … And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.90 Khandha: Aggregates

90. Khandhasutta	90. Aggregates
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.	The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.
Kathañca, bhikkhave, puggalo samaṇamacalo hoti?	And how is a person a confirmed ascetic?
Idha, bhikkhave, bhikkhu sekho hoti appattamānaso, anuttaraṃ yogakkhemaṃ patthayamāno viharati.	It’s when a monk is a trainee who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary.
Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.	That’s how a person is a confirmed ascetic.
Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti?	And how is a person a white lotus ascetic?
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:	It’s when a monk meditates observing rise and fall in the five grasping aggregates.
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā … pe …	Such is feeling …
iti saññā … pe …	Such is perception …
iti saṅkhārā … pe …	Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti;	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.	But they don’t have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.	That’s how a person is a white lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇapadumo hoti?	And how is a person a pink lotus ascetic?
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:	It’s when a monk meditates observing rise and fall in the five grasping aggregates.
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā … pe …	Such is feeling …
iti saññā … pe …	Such is perception …
iti saṅkhārā … pe …	Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti;	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
aṭṭha ca vimokkhe kāyena phusitvā viharati.	And they have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.	That’s how a person is a pink lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti?	And how is a person an exquisite ascetic of ascetics?
Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito … pe … mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.	It’s when a monk usually uses only what they’ve been invited to accept … And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

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§ – AN 4 vagga 10 Asura: Demons

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AN 4.91 Asura: Demons

91. Asurasutta	91. Demons
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
	A demon accompanied by demons, a demon accompanied by gods, a god accompanied by demons, and a god accompanied by gods. Asuro asuraparivāro, asuro devaparivāro, devo asuraparivāro, devo devaparivāro.
Kathañca, bhikkhave, puggalo asuro hoti asuraparivāro?	And how is a person a demon accompanied by demons?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisāpissa hoti dussīlā pāpadhammā.	It’s when a person is unethical, of bad character, and their following is the same.
Evaṃ kho, bhikkhave, puggalo asuro hoti asuraparivāro.	That’s how a person is a demon accompanied by demons.
Kathañca, bhikkhave, puggalo asuro hoti devaparivāro?	And how is a person a demon accompanied by gods?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisā ca khvassa hoti sīlavatī kalyāṇadhammā.	It’s when a person is unethical, of bad character, but their following is ethical, of good character.
Evaṃ kho, bhikkhave, puggalo asuro hoti devaparivāro.	That’s how a person is a demon accompanied by gods.
Kathañca, bhikkhave, puggalo devo hoti asuraparivāro?	And how is a person a god accompanied by demons?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisā ca khvassa hoti dussīlā pāpadhammā.	It’s when a person is ethical, of good character, but their following is unethical, of bad character.
Evaṃ kho, bhikkhave, puggalo devo hoti asuraparivāro.	That’s how a person is a god accompanied by demons.
Kathañca, bhikkhave, puggalo devo hoti devaparivāro?	And how is a person a god accompanied by gods?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā.	It’s when a person is ethical, of good character, and their following is the same.
Evaṃ kho, bhikkhave, puggalo devo hoti, devaparivāro.	That’s how a person is a god accompanied by gods.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.92 Paṭhamasamādhi: undistractible-lucidity (1st)

92. Paṭhamasamādhisutta	92. undistractible-lucidity (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.	One person has internal serenity of heart, but not the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.	One person has the higher wisdom of discernment of Dharmas, but not internal serenity of heart.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.	One person has neither internal serenity of heart, nor the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	One person has both internal serenity of heart, and the higher wisdom of discernment of Dharmas.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.93 Dutiyasamādhi: undistractible-lucidity (2nd)

93. Dutiyasamādhisutta	93. undistractible-lucidity (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.	One person has internal serenity of heart, but not the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.	One person has the higher wisdom of discernment of Dharmas, but not internal serenity of heart.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.	One person has neither internal serenity of heart, nor the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	One person has both internal serenity of heart, and the higher wisdom of discernment of Dharmas.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī hoti ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.	As for the person who has serenity but not discernment: grounded on serenity, they should practice meditation to get discernment.
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṃ cetosamathassa, tena, bhikkhave, puggalena adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo.	As for the person who has discernment but not serenity: grounded on discernment, they should practice meditation to get serenity.
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.	After some time they have both discernment and serenity.
Tatra, bhikkhave, yvāyaṃ puggalo na ceva lābhī ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	As for the person who has neither serenity nor discernment: in order to get those skillful Dharmas, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena puggalena tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	In the same way, in order to get those skillful Dharmas, that person should apply outstanding enthusiasm …
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.	As for the person who has both serenity and discernment: grounded on those skillful Dharmas, they should practice meditation further to end the defilements.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.94 Tatiyasamādhi: undistractible-lucidity (3rd)

94. Tatiyasamādhisutta	94. undistractible-lucidity (3rd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.	One person has internal serenity of heart, but not the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.	One person has the higher wisdom of discernment of Dharmas, but not internal serenity of heart.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.	One person has neither internal serenity of heart, nor the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	One person has both internal serenity of heart, and the higher wisdom of discernment of Dharmas.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo:	As for the person who has serenity but not discernment: they should approach someone who has discernment and ask:
‘kathaṃ nu kho, āvuso, saṅkhārā daṭṭhabbā?	‘Reverend, how should conditions be seen?
Kathaṃ saṅkhārā sammasitabbā?	How should they be comprehended?
Kathaṃ saṅkhārā vipassitabbā’ti?	How should they be discerned?’
Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti:	That person would answer from their own experience:
‘evaṃ kho, āvuso, saṅkhārā daṭṭhabbā, evaṃ saṅkhārā sammasitabbā, evaṃ saṅkhārā vipassitabbā’ti.	‘This is how conditions should be seen, comprehended, and discerned.’
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṃ cetosamathassa, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī ajjhattaṃ cetosamathassa so upasaṅkamitvā evamassa vacanīyo:	As for the person who has discernment but not serenity: they should approach someone who has serenity and ask:
‘kathaṃ nu kho, āvuso, cittaṃ saṇṭhapetabbaṃ?	‘Reverend, how should the mind be stilled?
Kathaṃ cittaṃ sannisādetabbaṃ?	How should it be settled?
Kathaṃ cittaṃ ekodi kātabbaṃ?	How should it be unified?
Kathaṃ cittaṃ samādahātabban’ti?	How should it be undistractify-&-lucidifyd in samādhi?’
Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti:	That person would answer from their own experience:
‘evaṃ kho, āvuso, cittaṃ saṇṭhapetabbaṃ, evaṃ cittaṃ sannisādetabbaṃ, evaṃ cittaṃ ekodi kātabbaṃ, evaṃ cittaṃ samādahātabban’ti.	‘Reverend, this is how the mind should be stilled, settled, unified, and undistractify-&-lucidifyd in samādhi.’
So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.	After some time they have both discernment and serenity.
Tatra, bhikkhave, yvāyaṃ puggalo na ceva lābhī ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī ceva ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo:	As for the person who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask:
‘kathaṃ nu kho, āvuso, cittaṃ saṇṭhapetabbaṃ?	‘Reverend, how should the mind be stilled?
Kathaṃ cittaṃ sannisādetabbaṃ?	How should it be settled?
Kathaṃ cittaṃ ekodi kātabbaṃ?	How should it be unified?
Kathaṃ cittaṃ samādahātabbaṃ?	How should it be undistractify-&-lucidifyd in samādhi?’
Kathaṃ saṅkhārā daṭṭhabbā?	How should conditions be seen?
Kathaṃ saṅkhārā sammasitabbā?	How should they be comprehended?
Kathaṃ saṅkhārā vipassitabbā’ti?	How should they be discerned?’
Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti:	That person would answer as they’ve seen and known:
‘evaṃ kho, āvuso, cittaṃ saṇṭhapetabbaṃ, evaṃ cittaṃ sannisādetabbaṃ, evaṃ cittaṃ ekodi kātabbaṃ, evaṃ cittaṃ samādahātabbaṃ, evaṃ saṅkhārā daṭṭhabbā, evaṃ saṅkhārā sammasitabbā, evaṃ saṅkhārā vipassitabbā’ti.	‘Reverend, this is how the mind should be stilled, settled, unified, and undistractify-&-lucidifyd in samādhi. And this is how conditions should be seen, comprehended, and discerned.’
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.	As for the person who has both serenity and discernment: grounded on those skillful Dharmas, they should practice meditation further to end the defilements.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

❧

AN 4.95 Chavālāta: A Firebrand

95. Chavālātasutta	95. A Firebrand
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro? Nevattahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, attahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca. One who practices to benefit neither themselves nor others; one who practices to benefit others, but not themselves; one who practices to benefit themselves, but not others; and one who practices to benefit both themselves and others.	Which Four?
Seyyathāpi, bhikkhave, chavālātaṃ ubhato padittaṃ, majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati na araññe ();	Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi yvāyaṃ puggalo nevattahitāya paṭipanno no parahitāya.	The person who practices to benefit neither themselves nor others is like this, I say.
Tatra, bhikkhave, yvāyaṃ puggalo parahitāya paṭipanno no attahitāya, ayaṃ imesaṃ dvinnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	The person who practices to benefit others, but not themselves, is better than that.
Tatra, bhikkhave, yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	The person who practices to benefit themselves, but not others, is better than both of those.
Tatra, bhikkhave, yvāyaṃ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.	But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.
Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati;	From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
evamevaṃ kho, bhikkhave, yvāyaṃ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.	In the same way, the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.96 Rāgavinaya: Removing Greed

96. Rāgavinayasutta	96. Removing Greed
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
	One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti no parahitāya?	And how does a person practice to benefit themselves, but not others?
Idha, bhikkhave, ekacco puggalo attanā rāgavinayāya paṭipanno hoti, no paraṃ rāgavinayāya samādapeti; attanā dosavinayāya paṭipanno hoti, no paraṃ dosavinayāya samādapeti; attanā mohavinayāya paṭipanno hoti, no paraṃ mohavinayāya samādapeti.	It’s when a person practices to remove their own greed, hate, and delusion, but doesn’t encourage others to do the same.
Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit themselves, but not others.
Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya?	And how does a person practice to benefit others, but not themselves?
Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, paraṃ rāgavinayāya samādapeti; attanā na dosavinayāya paṭipanno hoti, paraṃ dosavinayāya samādapeti; attanā na mohavinayāya paṭipanno hoti, paraṃ mohavinayāya samādapeti.	It’s when a person doesn’t practice to remove their own greed, hate, and delusion, but encourages others to remove theirs.
Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.	That’s how a person practices to benefit others, but not themselves.
Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya?	And how does a person practice to benefit neither themselves nor others?
Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, no paraṃ rāgavinayāya samādapeti; attanā na dosavinayāya paṭipanno hoti, no paraṃ dosavinayāya samādapeti; attanā na mohavinayāya paṭipanno hoti, no paraṃ mohavinayāya samādapeti.	It’s when a person doesn’t practice to remove their own greed, hate, and delusion, nor do they encourage others to remove theirs.
Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit neither themselves nor others.
Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?	And how does a person practice to benefit both themselves and others?
Idha, bhikkhave, ekacco puggalo attanā ca rāgavinayāya paṭipanno hoti, parañca rāgavinayāya samādapeti; attanā ca dosavinayāya paṭipanno hoti, parañca dosavinayāya samādapeti; attanā ca mohavinayāya paṭipanno hoti, parañca mohavinayāya samādapeti.	It’s when a person practices to remove their own greed, hate, and delusion, and encourages others to remove theirs.
Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.	That’s how a person practices to benefit both themselves and others.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.97 Khippanisanti: Quick-witted

97. Khippanisantisutta	97. Quick-witted
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
	One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya?	And how does a person practice to benefit themselves, but not others?
Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṃ dhārakajātiko hoti, dhātānañca dhammānaṃ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti;	It’s when a person is quick-witted when it comes to skillful Dharmas. They readily memorize The Dharmas they’ve heard. They examine the meaning of Dharmas they’ve memorized. Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions.
Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit themselves, but not others.
Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya?	And how does a person practice to benefit others, but not themselves?
Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṃ dhammānaṃ dhārakajātiko hoti, no ca dhātānaṃ dhammānaṃ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;	It’s when a person is not quick-witted when it comes to skillful Dharmas. …
kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	But they’re a good speaker. …
Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.	That’s how a person practices to benefit others, but not themselves.
Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya?	And how does a person practice to benefit neither themselves nor others?
Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṃ dhammānaṃ dhārakajātiko hoti, no ca dhātānaṃ dhammānaṃ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;	It’s when a person is not quick-witted when it comes to skillful Dharmas. …
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	Nor are they a good speaker. …
Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit neither themselves nor others.
Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?	And how does a person practice to benefit both themselves and others?
Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṃ dhārakajātiko hoti, dhātānañca dhammānaṃ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti;	It’s when a person is quick-witted when it comes to skillful Dharmas. …
kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	And they’re a good speaker. …
Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.	That’s how a person practices to benefit both themselves and others.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.98 Attahita: To Benefit Oneself

98. Attahitasutta	98. To Benefit Oneself
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
These are the four people found in the world.”	One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
	Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

AN 4.98 Attahita: To Benefit Oneself

98. Attahitasutta	98. To Benefit Oneself
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
These are the four people found in the world.”	One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
	Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

AN 4.99 Sikkhāpada: Training Rules

99. Sikkhāpadasutta	99. Training Rules
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
	One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya?	And how does a person practice to benefit themselves, but not others?
Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā paṭivirato hoti, no paraṃ pāṇātipātā veramaṇiyā samādapeti; attanā adinnādānā paṭivirato hoti, no paraṃ adinnādānā veramaṇiyā samādapeti; attanā kāmesumicchācārā paṭivirato hoti, no paraṃ kāmesumicchācārā veramaṇiyā samādapeti; attanā musāvādā paṭivirato hoti, no paraṃ musāvādā veramaṇiyā samādapeti; attanā surāmerayamajjapamādaṭṭhānā paṭivirato hoti, no paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.	It’s when a person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. But they don’t encourage others to do the same.
Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit themselves, but not others.
Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya?	And how does a person practice to benefit others, but not themselves?
Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, paraṃ pāṇātipātā veramaṇiyā samādapeti; attanā adinnādānā appaṭivirato hoti, paraṃ adinnādānā veramaṇiyā samādapeti; attanā kāmesumicchācārā appaṭivirato hoti, paraṃ kāmesumicchācārā veramaṇiyā samādapeti; attanā musāvādā appaṭivirato hoti, paraṃ musāvādā veramaṇiyā samādapeti; attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.	It’s when a person kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. But they encourage others to not do these things.
Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.	That’s how a person practices to benefit others, but not themselves.
Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti no parahitāya?	And how does a person practice to benefit neither themselves nor others?
Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, no paraṃ pāṇātipātā veramaṇiyā samādapeti … pe … attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, no paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.	It’s when a person kills, etc. … and doesn’t encourage others to not do these things.
Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit neither themselves nor others.
Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?	And how does a person practice to benefit both themselves and others?
Idha, bhikkhave, ekacco puggalo attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti … pe … attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.	It’s when a person doesn’t kill, etc. … and encourages others to do the same.
Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.	That’s how a person practices to benefit both themselves and others.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.100 Potaliya: With Potaliya the Wanderer

100. Potaliyasutta	100. With Potaliya the Wanderer
Atha kho potaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Potaliya went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho potaliyaṃ paribbājakaṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:
“Cattārome, potaliya, puggalā santo saṃvijjamānā lokasmiṃ.	“Potaliya, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, potaliya, ekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.	One person criticizes those deserving of criticism at the right time, truthfully and substantively. But they don’t praise those deserving of praise at the right time, truthfully and substantively.
Idha pana, potaliya, ekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.	Another person praises those deserving of praise … But they don’t criticize those deserving of criticism …
Idha pana, potaliya, ekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.	Another person doesn’t praise those deserving of praise … Nor do they criticize those deserving of criticism …
Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.	Another person criticizes those deserving of criticism at the right time, truthfully and substantively. And they praise those deserving of praise at the right time, truthfully and substantively.
Ime kho, potaliya, cattāro puggalā santo saṃvijjamānā lokasmiṃ.	These are the four people found in the world.
Imesaṃ kho, potaliya, catunnaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?	Of these four people, who do you believe to be the finest?”
“Cattārome, bho gotama, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bho gotama, ekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, bho gotama, ekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, bho gotama, ekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, bho gotama, ekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Ime kho, bho gotama, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, bho gotama, catunnaṃ puggalānaṃ yvāyaṃ puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena;	“Master Gotama, of these four people, it is the person who neither praises those deserving of praise at the right time, truthfully and substantively; nor criticizes those deserving of criticism at the right time, truthfully and substantively.
ayaṃ me puggalo khamati imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	That is the person I believe to be the finest.
Taṃ kissa hetu?	Why is that?
Abhikkantā hesā, bho gotama, yadidaṃ upekkhā”ti.	Because, Master Gotama, equanimity is the best.”
“Cattārome, potaliya, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro … pe … ime kho, potaliya, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ kho, potaliya, catunnaṃ puggalānaṃ yvāyaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena;	“Potaliya, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and substantively; and praises those deserving of praise at the right time, truthfully and substantively.
ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	That is the person I consider to be the finest.
Taṃ kissa hetu?	Why is that?
Abhikkantā hesā, potaliya, yadidaṃ tattha tattha kālaññutā”ti.	Because, Potaliya, understanding of time and context is the best.”
“Cattārome, bho gotama, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro … pe … ime kho, bho gotama, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, bho gotama, catunnaṃ puggalānaṃ yvāyaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā bhūtaṃ tacchaṃ kālena;	“Master Gotama, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and substantively; and praises those deserving of praise at the right time, truthfully and substantively.
ayaṃ me puggalo khamati imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	That is the person I believe to be the finest.
Taṃ kissa hetu?	Why is that?
Abhikkantā hesā, bho gotama, yadidaṃ tattha tattha kālaññutā.	Because, Master Gotama, understanding of time and context is the best.
Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

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§ – AN 4 vagga 11 Valāhaka: Clouds

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AN 4.101 Paṭhamavalāhaka: Clouds (1st)

101. Paṭhamavalāhakasutta	101. Clouds (1st)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Cattārome, bhikkhave, valāhakā.	“monks, there are these four kinds of clouds.
Katame cattāro?	Which Four?
These are the four kinds of clouds.	One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders. Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.
In the same way, these four people similar to clouds are found in the world.	Ime kho, bhikkhave, cattāro valāhakā.
Which Four?	Evamevaṃ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders.	Katame cattāro?
	Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.
Kathañca, bhikkhave, puggalo gajjitā hoti no vassitā?	And how does a person thunder but not rain?
Idha, bhikkhave, ekacco puggalo bhāsitā hoti, no kattā.	It’s when a person is a talker, not a doer.
Evaṃ kho, bhikkhave, puggalo gajjitā hoti, no vassitā.	That’s how a person thunders but doesn’t rain.
Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is like a cloud that thunders but doesn’t rain, I say.
Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā?	And how does a person rain but not thunder?
Idha, bhikkhave, ekacco puggalo kattā hoti, no bhāsitā. Evaṃ kho, bhikkhave, puggalo vassitā hoti, no gajjitā. Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	It’s when a person is a doer, not a talker. …
Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā?	And how does a person neither thunder nor rain?
Idha, bhikkhave, ekacco puggalo neva bhāsitā hoti, no kattā. Evaṃ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	It’s when a person is neither a talker nor a doer. …
Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca?	And how does a person both thunder and rain?
Idha, bhikkhave, ekacco puggalo bhāsitā ca hoti kattā ca. Evaṃ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	It’s when a person is both a talker and a doer. …
Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to clouds are found in the world.”

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AN 4.102 Dutiyavalāhaka: Clouds (2nd)

102. Dutiyavalāhakasutta	102. Clouds (2nd)
“Cattārome, bhikkhave, valāhakā.	“monks, there are these four kinds of clouds.
Katame cattāro?	Which Four?
These are the four kinds of clouds.	One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders. Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā gajjitā ca vassitā ca.
In the same way, these four people similar to clouds are found in the world.	Ime kho, bhikkhave, cattāro valāhakā.
Which Four?	Evamevaṃ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders.	Katame cattāro?
	Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.
Kathañca, bhikkhave, puggalo gajjitā hoti, no vassitā?	And how does a person thunder but not rain?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti—	It’s when a person memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo gajjitā hoti, no vassitā.	That’s how a person thunders but doesn’t rain.
Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is like a cloud that thunders but doesn’t rain, I say.
Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā?	And how does a person rain but not thunder?
Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti— suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	It’s when a person doesn’t memorize The Dharma …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo vassitā hoti, no gajjitā. Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	But they truly understand: ‘This is suffering’ …
Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā?	And how does a person neither thunder nor rain?
Idha, bhikkhave, ekacco puggalo neva dhammaṃ pariyāpuṇāti— suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	It’s when a person doesn’t memorize The Dharma …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	Nor do they truly understand: ‘This is suffering’ …
Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca?	And how does a person both thunder and rain?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti— suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	It’s when a person memorizes The Dharma …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	And they truly understand: ‘This is suffering’ …
Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to clouds are found in the world.”

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AN 4.103 Kumbha: Pots

103. Kumbhasutta	103. Pots
“Cattārome, bhikkhave, kumbhā.	“monks, there are these four pots.
Katame cattāro?	Which Four?
These are the four pots.	Covered but empty, uncovered but full, uncovered and empty, and covered and full. Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito—
In the same way, these four people similar to pots are found in the world.	ime kho, bhikkhave, cattāro kumbhā.
Which Four?	Evamevaṃ kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ.
Covered but empty, uncovered but full, uncovered and empty, and covered and full.	Katame cattāro?
	Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito.
Kathañca, bhikkhave, puggalo tuccho hoti pihito?	And how is a person covered but empty?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo tuccho hoti pihito.	That’s how a person is covered but empty.
Seyyathāpi so, bhikkhave, kumbho tuccho pihito; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is like a pot that’s covered but empty, I say.
Kathañca, bhikkhave, puggalo pūro hoti vivaṭo?	And how is a person uncovered but full?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo pūro hoti vivaṭo. Seyyathāpi so, bhikkhave, kumbho pūro vivaṭo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	But they truly understand: ‘This is suffering’ …
Kathañca, bhikkhave, puggalo tuccho hoti vivaṭo?	And how is a person uncovered and empty?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo tuccho hoti vivaṭo. Seyyathāpi so, bhikkhave, kumbho tuccho vivaṭo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	Nor do they truly understand: ‘This is suffering’ …
Kathañca, bhikkhave, puggalo pūro hoti pihito?	And how is a person covered and full?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo pūro hoti pihito. Seyyathāpi so, bhikkhave, kumbho pūro pihito; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	And they truly understand: ‘This is suffering’ …
Ime kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to pots are found in the world.”

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AN 4.104 Udakarahada: Lakes

104. Udakarahadasutta	104. Lakes
“Cattārome, bhikkhave, udakarahadā.	“monks, there are these four lakes.
Katame cattāro?	Which Four?
These are the four lakes.	One is shallow but appears deep, one is deep but appears shallow, one is shallow and appears shallow, and one is deep and appears deep. Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso—
In the same way, these four people similar to lakes are found in the world.	ime kho, bhikkhave, cattāro udakarahadā.
Which Four?	Evamevaṃ kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One is shallow but appears deep, one is deep but appears shallow, one is shallow and appears shallow, and one is deep and appears deep.	Katame cattāro?
	Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso.
Kathañca, bhikkhave, puggalo uttāno hoti gambhīrobhāso?	And how is a person shallow but appears deep?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo uttāno hoti gambhīrobhāso.	That’s how a person is shallow but appears deep.
Seyyathāpi so, bhikkhave, udakarahado uttāno gambhīrobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is like a lake that’s shallow but appears deep, I say.
Kathañca, bhikkhave, puggalo gambhīro hoti uttānobhāso?	And how is a person deep but appears shallow?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gambhīro hoti uttānobhāso. Seyyathāpi so, bhikkhave, udakarahado gambhīro uttānobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	But they really understand: ‘This is suffering’ …
Kathañca, bhikkhave, puggalo uttāno hoti uttānobhāso?	And how is a person shallow and appears shallow?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo uttāno hoti uttānobhāso. Seyyathāpi so, bhikkhave, udakarahado uttāno uttānobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	Nor do they really understand: ‘This is suffering’ …
Kathañca, bhikkhave, puggalo gambhīro hoti gambhīrobhāso?	And how is a person deep and appears deep?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gambhīro hoti gambhīrobhāso. Seyyathāpi so, bhikkhave, udakarahado gambhīro gambhīrobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	And they really understand: ‘This is suffering’ …
Ime kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to lakes are found in the world.”

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AN 4.105 Amba: Mangoes

105. Ambasutta	105. Mangoes
“Cattārimāni, bhikkhave, ambāni.	“monks, there are these four mangoes.
Katamāni cattāri?	Which Four?
These are the four mangoes.	One is unripe but seems ripe, one is ripe but seems unripe, one is unripe and seems unripe, and one is ripe and seems ripe. Āmaṃ pakkavaṇṇi, pakkaṃ āmavaṇṇi, āmaṃ āmavaṇṇi, pakkaṃ pakkavaṇṇi—
In the same way, these four people similar to mangoes are found in the world.	imāni kho, bhikkhave, cattāri ambāni.
Which Four?	Evamevaṃ kho, bhikkhave, cattāro ambūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One is unripe but seems ripe, one is ripe but seems unripe, one is unripe and seems unripe, and one is ripe and seems ripe.	Katame cattāro?
	Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.
Kathañca, bhikkhave, puggalo āmo hoti pakkavaṇṇī?	And how is a person unripe but seems ripe?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo āmo hoti pakkavaṇṇī.	That’s how a person is unripe but seems ripe.
Seyyathāpi taṃ, bhikkhave, ambaṃ āmaṃ pakkavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is like a mango that’s unripe but seems ripe, I say.
Kathañca, bhikkhave, puggalo pakko hoti āmavaṇṇī?	And how is a person ripe but seems unripe?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo pakko hoti āmavaṇṇī. Seyyathāpi taṃ, bhikkhave, ambaṃ pakkaṃ āmavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	But they really understand: ‘This is suffering’ …
Kathañca, bhikkhave, puggalo āmo hoti āmavaṇṇī?	And how is a person unripe and seems unripe?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo āmo hoti āmavaṇṇī. Seyyathāpi taṃ, bhikkhave, ambaṃ āmaṃ āmavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	Nor do they really understand: ‘This is suffering’ …
Kathañca, bhikkhave, puggalo pakko hoti pakkavaṇṇī?	And how is a person ripe and seems ripe?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo pakko hoti pakkavaṇṇī. Seyyathāpi taṃ, bhikkhave, ambaṃ pakkaṃ pakkavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	And they really understand: ‘This is suffering’ …
Ime kho, bhikkhave, cattāro ambūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to mangoes are found in the world.”
106. Ambasutta (2nd)	106. Mangoes (2nd)
	No text corresponding to this number exists in any edition. The summary verse at the end of the vagga mentions two suttas on mangoes, which is apparently why the Burmese tradition assigns a number to it.

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AN 4.107 Mūsika: Mice

107. Mūsikasutta	107. Mice
“Catasso imā, bhikkhave, mūsikā.	“monks, there are these four kinds of mice.
Katamā catasso?	Which Four?
These are the four kinds of mice.	One makes a hole but doesn’t live in it, one lives in a hole but doesn’t make it, one neither makes a hole nor lives in it, and one both makes a hole and lives in it. Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, neva gādhaṃ kattā no vasitā, gādhaṃ kattā ca vasitā ca—
In the same way, these four people similar to mice are found in the world.	imā kho, bhikkhave, catasso mūsikā.
Which Four?	Evamevaṃ kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One makes a hole but doesn’t live in it, one lives in a hole but doesn’t make it, one neither makes a hole nor lives in it, and one both makes a hole and lives in it.	Katame cattāro?
	Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, neva gādhaṃ kattā no vasitā, gādhaṃ kattā ca vasitā ca.
Kathañca, bhikkhave, puggalo gādhaṃ kattā hoti no vasitā?	And how does a person make a hole but not live in it?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti—	It’s when a person memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo gādhaṃ kattā hoti, no vasitā.	That’s how a person makes a hole but doesn’t live in it.
Seyyathāpi sā, bhikkhave, mūsikā gādhaṃ kattā, no vasitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is like a mouse that makes a hole but doesn’t live in it, I say.
Kathañca, bhikkhave, puggalo vasitā hoti, no gādhaṃ kattā?	And how does a person live in a hole but not make it?
Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti— suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	It’s when a person doesn’t memorize The Dharma …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo vasitā hoti, no gādhaṃ kattā. Seyyathāpi sā, bhikkhave, mūsikā vasitā hoti, no gādhaṃ kattā; tathūpamāhaṃ, bhikkhave, imaṃ, puggalaṃ vadāmi.	But they really understand: ‘This is suffering’ …
Kathañca, bhikkhave, puggalo neva gādhaṃ kattā hoti no vasitā?	And how does a person neither make a hole nor live in it?
Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti— suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	It’s when a person doesn’t memorize The Dharma …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo neva gādhaṃ kattā hoti, no vasitā. Seyyathāpi sā, bhikkhave, mūsikā neva gādhaṃ kattā hoti, no vasitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	Nor do they really understand: ‘This is suffering’ …
Kathañca, bhikkhave, puggalo gādhaṃ kattā ca hoti vasitā ca?	And how does a person both make a hole and live in it?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti— suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	It’s when a person memorizes The Dharma …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gādhaṃ kattā ca hoti vasitā ca. Seyyathāpi sā, bhikkhave, mūsikā gādhaṃ kattā ca hoti vasitā ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	And they really understand: ‘This is suffering’ …
Ime kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to mice are found in the world.”

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AN 4.108 Balībadda: Oxen

108. Balībaddasutta	108. Oxen
“Cattārome, bhikkhave, balībaddā.	“monks, there are these four kinds of oxen.
Katame cattāro?	Which Four?
These are the four kinds of oxen.	One hostile to its own herd, not others; one hostile to other herds, not its own; one hostile to both its own herd and others; and one hostile to neither its own herd nor others. Sagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sagavacaṇḍo, sagavacaṇḍo ca paragavacaṇḍo ca, neva sagavacaṇḍo no paragavacaṇḍo—
In the same way, these four people similar to oxen are found in the world.	ime kho, bhikkhave, cattāro balībaddā.
Which Four?	Evamevaṃ kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One hostile to their own herd, not others; one hostile to other herds, not their own; one hostile to both their own herd and others; and one hostile to neither their own herd nor others.	Katame cattāro?
	Sagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sagavacaṇḍo, sagavacaṇḍo ca paragavacaṇḍo ca, neva sagavacaṇḍo no paragavacaṇḍo.
Kathañca, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo?	And how is a person hostile to their own herd, not others?
Idha, bhikkhave, ekacco puggalo sakaparisaṃ ubbejetā hoti, no paraparisaṃ.	It’s when a person intimidates their own following, not others.
Evaṃ kho, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo.	That’s how a person is hostile to their own herd, not others.
Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo, no paragavacaṇḍo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is like a ox that’s hostile to its own herd, not others.
Kathañca, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo?	And how is a person hostile to other herds, not their own?
Idha, bhikkhave, ekacco puggalo paraparisaṃ ubbejetā hoti, no sakaparisaṃ. Evaṃ kho, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo paragavacaṇḍo, no sagavacaṇḍo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	It’s when a person intimidates the followings of others, not their own. …
Kathañca, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca?	And how is a person hostile to both their own herd and others?
Idha, bhikkhave, ekacco puggalo sakaparisaṃ ubbejetā hoti paraparisañca. Evaṃ kho, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca. Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo ca paragavacaṇḍo ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	It’s when a person intimidates their own following and the followings of others. …
Kathañca, bhikkhave, puggalo neva sagavacaṇḍo hoti no paragavacaṇḍo?	And how is a person hostile to neither their own herd nor others?
Idha, bhikkhave, ekacco puggalo neva sakaparisaṃ ubbejetā hoti, no paraparisañca. Evaṃ kho, bhikkhave, puggalo neva sagavacaṇḍo hoti, no paragavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo neva sagavacaṇḍo, no paragavacaṇḍo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	It’s when a person doesn’t intimidate their own following or the followings of others.
Ime kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to oxen are found in the world.”

AN 4.109 Rukkha: Trees

109. Rukkhasutta	109. Trees
“Cattārome, bhikkhave, rukkhā.	“monks, there are these four kinds of tree.
Katame cattāro?	Which Four?
These are the four kinds of tree.	One is a softwood surrounded by softwoods, one is a softwood surrounded by hardwoods, one is a hardwood surrounded by softwoods, and one is a hardwood surrounded by hardwoods. Pheggu phegguparivāro, pheggu sāraparivāro, sāro phegguparivāro, sāro sāraparivāro—
In the same way, these four people similar to trees are found in the world.	ime kho, bhikkhave, cattāro rukkhā.
Which Four?	Evamevaṃ kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One is a softwood surrounded by softwoods, one is a softwood surrounded by hardwoods, one is a hardwood surrounded by softwoods, and one is a hardwood surrounded by hardwoods.	Katame cattāro?
	Pheggu phegguparivāro, pheggu sāraparivāro, sāro phegguparivāro, sāro sāraparivāro.
Kathañca, bhikkhave, puggalo pheggu hoti phegguparivāro?	And how is a person a softwood surrounded by softwoods?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo;	It’s when a person is unethical, of bad character,
parisāpissa hoti dussīlā pāpadhammā.	and their following is the same.
Evaṃ kho, bhikkhave, puggalo pheggu hoti phegguparivāro.	That’s how a person is a softwood surrounded by softwoods.
Seyyathāpi so, bhikkhave, rukkho pheggu phegguparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is like a softwood tree that’s surrounded by softwoods, I say.
Kathañca, bhikkhave, puggalo pheggu hoti sāraparivāro?	And how is a person a softwood surrounded by hardwoods?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo;	It’s when a person is unethical, of bad character,
parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṃ kho, bhikkhave, puggalo pheggu hoti sāraparivāro. Seyyathāpi so, bhikkhave, rukkho pheggu sāraparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	but their following is ethical, of good character. …
Kathañca, bhikkhave, puggalo sāro hoti phegguparivāro?	And how is a person a hardwood surrounded by softwoods?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo;	It’s when someone is ethical, of good qualities.
parisā ca khvassa hoti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, puggalo sāro hoti phegguparivāro. Seyyathāpi so, bhikkhave, rukkho sāro phegguparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	but their following is unethical, of bad character. …
Kathañca, bhikkhave, puggalo sāro hoti sāraparivāro?	And how is a person a hardwood surrounded by hardwoods?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo;	It’s when someone is ethical, of good qualities,
parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṃ kho, bhikkhave, puggalo sāro hoti sāraparivāro. Seyyathāpi so, bhikkhave, rukkho sāro sāraparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	and their following is the same.
Ime kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to trees are found in the world.”

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AN 4.110 Āsīvisa: Vipers

110. Āsīvisasutta	110. Vipers
“Cattārome, bhikkhave, āsīvisā.	“monks, there are these four kinds of viper.
Katame cattāro?	Which Four?
These are the four kinds of viper.	One whose venom is fast-acting but not lethal, one whose venom is lethal but not fast-acting, one whose venom is both fast-acting and lethal, and one whose venom is neither fast-acting nor lethal. Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso—
In the same way, these four people similar to vipers are found in the world.	ime kho, bhikkhave, cattāro āsīvisā.
Which Four?	Evamevaṃ kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One whose venom is fast-acting but not lethal, one whose venom is lethal but not fast-acting, one whose venom is both fast-acting and lethal, and one whose venom is neither fast-acting nor lethal.	Katame cattāro?
	Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso.
Kathañca, bhikkhave, puggalo āgataviso hoti, na ghoraviso?	And how is a person’s venom fast-acting but not lethal?
Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati.	It’s when a person is often angry,
So ca khvassa kodho na dīgharattaṃ anuseti.	but their anger doesn’t linger long.
Evaṃ kho, bhikkhave, puggalo āgataviso hoti, na ghoraviso.	That’s how a person’s venom is fast-acting but not lethal.
Seyyathāpi so, bhikkhave, āsīviso āgataviso, na ghoraviso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is like a viper whose venom is fast-acting but not lethal.
Kathañca, bhikkhave, puggalo ghoraviso hoti, na āgataviso?	And how is a person’s venom lethal but not fast-acting?
Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṃ kujjhati.	It’s when a person is not often angry,
So ca khvassa kodho dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo ghoraviso hoti, na āgataviso. Seyyathāpi so, bhikkhave, āsīviso ghoraviso, na āgataviso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	but their anger lingers for a long time.
Kathañca, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca?	And how is a person’s venom both fast-acting and lethal?
Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati.	It’s when a person is often angry,
So ca khvassa kodho dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca. Seyyathāpi so, bhikkhave, āsīviso āgataviso ca ghoraviso ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	and their anger lingers for a long time.
Kathañca, bhikkhave, puggalo nevāgataviso hoti na ghoraviso?	And how is a person’s venom neither fast-acting nor lethal?
Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṃ kujjhati.	It’s when a person is not often angry,
So ca khvassa kodho na dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo nevāgataviso hoti, na ghoraviso. Seyyathāpi so, bhikkhave, āsīviso nevāgataviso na ghoraviso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	and their anger doesn’t linger long.
Ime kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to vipers are found in the world.”

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§ – AN 4 vagga 12 Kesi: With Kesi

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AN 4.111 Kesi: With Kesi

111. Kesisutta	111. With Kesi
Atha kho kesi assadammasārathi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kesiṃ assadammasārathiṃ bhagavā etadavoca:	Then Kesi the horse trainer went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“tvaṃ khosi, kesi, paññāto assadammasārathīti.	“Kesi, you’re known as a horse trainer.
Kathaṃ pana tvaṃ, kesi, assadammaṃ vinesī”ti?	Just how do you guide a horse in training?”
“Ahaṃ kho, bhante, assadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī”ti.	“Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.”
“Sace te, kesi, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ karosī”ti? “Sace me, bhante, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti;	“Kesi, what do you do with a horse in training that doesn’t follow these forms of training?”
hanāmi naṃ, bhante.	“In that case, sir, I kill it.
Taṃ kissa hetu?	Why is that?
‘Mā me ācariyakulassa avaṇṇo ahosī’ti.	So that I don’t disgrace my profession.
Bhagavā pana, bhante, anuttaro purisadammasārathi.	But sir, the Buddha is the supreme guide for those who wish to train.
Kathaṃ pana, bhante, bhagavā purisadammaṃ vinetī”ti?	Just how do you guide a person in training?”
“Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi.	“Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.
Tatridaṃ, kesi, saṇhasmiṃ—	The gentle way is this:
iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti devā, iti manussāti.	‘This is good conduct by way of body, speech, and mind. This is the result of good conduct by way of body, speech, and mind. This is life as a god. This is life as a human.’
Tatridaṃ, kesi, pharusasmiṃ—	The harsh way is this:
iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti nirayo, iti tiracchānayoni, iti pettivisayoti.	‘This is bad conduct by way of body, speech, and mind. This is the result of bad conduct by way of body, speech, and mind. This is life in hell. This is life as an animal. This is life as a ghost.’
Tatridaṃ, kesi, saṇhapharusasmiṃ—	The both gentle and harsh way is this:
iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti devā, iti manussā, iti nirayo, iti tiracchānayoni, iti pettivisayo”ti.	‘This is good conduct … this is bad conduct …’”
“Sace te, bhante, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ bhagavā karotī”ti?	“Sir, what do you do with a person in training who doesn’t follow these forms of training?”
“Sace me, kesi, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, hanāmi naṃ, kesī”ti.	“In that case, Kesi, I kill them.”
“Na kho, bhante, bhagavato pāṇātipāto kappati.	“Sir, it’s not proper for the Buddha to kill living creatures.
Atha ca pana bhagavā evamāha:	And yet you say
‘hanāmi naṃ, kesī’”ti.	you kill them.”
“Saccaṃ, kesi.	“It’s true, Kesi,
Na tathāgatassa pāṇātipāto kappati.	it’s not proper for a Realized One to kill living creatures.
Api ca yo purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, na taṃ tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññanti.	But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.
Vadho heso, kesi, ariyassa vinaye—	For it is death in the training of the noble one
yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantī”ti.	when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.”
“So hi nūna, bhante, suhato hoti—	“Well, they’re definitely dead
yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantīti.	when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.
Abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe … upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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AN 4.112 Java: Speed

112. Javasutta	112. Speed
“Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	“monks, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi catūhi?	Which Four?
Ajjavena, javena, khantiyā, soraccena—	Integrity, speed, patience, and sweetness.
imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti, rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	A fine royal thoroughbred with these four factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?	Which Four?
Ajjavena, javena, khantiyā, soraccena—	Integrity, speed, patience, and sweetness.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these four factors … is the supreme field of merit for the world.”

AN 4.113 Patoda: The Goad

113. Patodasutta	113. The Goad
“Cattārome, bhikkhave, bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ.	“monks, these four fine thoroughbreds are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati:	One fine thoroughbred is shaken when it sees the shadow of the goad, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.	Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, paṭhamo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.	This is the first fine thoroughbred found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati, api ca kho lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati:	Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, but only when its hairs are struck, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.	Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, dutiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.	This is the second fine thoroughbred found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati:	Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.	Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, tatiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.	This is the third fine thoroughbred found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati nāpi cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati:	Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.	Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, catuttho bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.	This is the fourth fine thoroughbred found in the world.
Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ.	These are the four fine thoroughbreds found in the world.
Evamevaṃ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṃvijjamānā lokasmiṃ.	In the same way, these four fine thoroughbred people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco bhadro purisājānīyo suṇāti:	One fine thoroughbred person hears about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti.	the suffering or death of a woman or man in such and such village or town.
So tena saṃvijjati, saṃvegaṃ āpajjati.	They’re shaken by this,
Saṃviggo yoniso padahati.	and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.	Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati;	This person is like the fine thoroughbred
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.	that’s shaken when it sees the shadow of the goad.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.	Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.	This is the first fine thoroughbred person found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:	Furthermore, one fine thoroughbred person doesn’t hear about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā.	the suffering or death of a woman or man in such and such village or town, but they see it themselves.
So tena saṃvijjati, saṃvegaṃ āpajjati.	They’re shaken by this,
Saṃviggo yoniso padahati.	and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.	Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati;	This person is like the fine thoroughbred that’s shaken
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.	when its hairs are struck.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.	Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, dutiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.	This is the second fine thoroughbred person found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:	Furthermore, one fine thoroughbred person doesn’t hear about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā.	the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member.
So tena saṃvijjati, saṃvegaṃ āpajjati.	They’re shaken by this,
Saṃviggo yoniso padahati.	and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.	Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati;	This person is like the fine thoroughbred that’s shaken
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.	when its skin is struck.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.	Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, tatiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.	This is the third fine thoroughbred person found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:	Furthermore, one fine thoroughbred person doesn’t hear about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi.	the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.
So tena saṃvijjati, saṃvegaṃ āpajjati.	They’re shaken by this,
Saṃviggo yoniso padahati.	and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.	Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati;	This person is like the fine thoroughbred that’s shaken
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.	when its bone is struck.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.	Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, catuttho bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.	This is the fourth fine thoroughbred person found in the world.
Ime kho, bhikkhave, cattāro bhadrā purisājānīyā santo saṃvijjamānā lokasmin”ti.	These are the four fine thoroughbred people found in the world.”

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AN 4.114 Nāga: A Royal Elephant

114. Nāgasutta	114. A Royal Elephant
“Catūhi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	“monks, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, khantā ca, gantā ca.	A royal bull elephant listens, destroys, endures, and goes fast.
Kathañca, bhikkhave, rañño nāgo sotā hoti?	And how does a royal bull elephant listen?
Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti—	It’s when a royal bull elephant pays heed, pays attention, engages wholeheartedly, and lends an ear to whatever task the elephant trainer has it do,
yadi vā katapubbaṃ yadi vā akatapubbaṃ— taṃ aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto suṇāti.	whether or not it has done it before.
Evaṃ kho, bhikkhave, rañño nāgo sotā hoti.	That’s how a royal bull elephant listens.
Kathañca, bhikkhave, rañño nāgo hantā hoti?	And how does a royal bull elephant destroy?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati.	It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers.
Evaṃ kho, bhikkhave, rañño nāgo hantā hoti.	That’s how a royal bull elephant destroys.
Kathañca, bhikkhave, rañño nāgo khantā hoti?	And how does a royal bull elephant endure?
Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ.	It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals.
Evaṃ kho, bhikkhave, rañño nāgo khantā hoti.	That’s how a royal bull elephant endures.
Kathañca, bhikkhave, rañño nāgo gantā hoti?	And how does a royal bull elephant go fast?
Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti—	It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it,
yadi vā gatapubbaṃ yadi vā agatapubbaṃ— taṃ khippameva gantā hoti.	whether or not it has been there before.
Evaṃ kho, bhikkhave, rañño nāgo gantā hoti.	That’s how a royal bull elephant goes fast.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, khantā ca, gantā ca.	A monk listens, destroys, endures, and goes fast.
Kathañca, bhikkhave, bhikkhu sotā hoti?	And how does a monk listen?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti.	It’s when a monk pays heed, pays attention, engages wholeheartedly, and lends an ear when The Dharma and training proclaimed by a Realized One is being taught.
Evaṃ kho, bhikkhave, bhikkhu sotā hoti.	That’s how a monk listens.
Kathañca, bhikkhave, bhikkhu hantā hoti?	And how does a monk destroy?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Evaṃ kho, bhikkhave, bhikkhu hantā hoti.	That’s how a monk destroys.
Kathañca, bhikkhave, bhikkhu khantā hoti?	And how does a monk endure?
Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	It’s when a monk endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.
Evaṃ kho, bhikkhave, bhikkhu khantā hoti.	That’s how a monk endures.
Kathañca, bhikkhave, bhikkhu gantā hoti?	And how does a monk go fast?
Idha, bhikkhave, bhikkhu yāyaṃ disā agatapubbā iminā dīghena addhunā yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti.	It’s when a monk swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Evaṃ kho, bhikkhave, bhikkhu gantā hoti.	That’s how a monk goes fast.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these four factors … is the supreme field of merit for the world.”

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AN 4.115 Ṭhāna: Things

115. Ṭhānasutta	115. Things
“Cattārimāni, bhikkhave, ṭhānāni.	“monks, there are these four things.
Katamāni cattāri?	Which Four?
Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ;	There is a thing that’s unpleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati.	and doing it proves harmful.
Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ;	There is a thing that’s unpleasant to do,
tañca kayiramānaṃ atthāya saṃvattati.	but doing it proves beneficial.
Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ;	There is a thing that’s pleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati.	but doing it proves harmful.
Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ;	There is a thing that’s pleasant to do,
tañca kayiramānaṃ atthāya saṃvattati.	and doing it proves beneficial.
Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ;	Take the thing that’s unpleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati—	and doing it proves harmful.
idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati.	This is regarded as a thing that shouldn’t be done on both grounds:
Yampidaṃ ṭhānaṃ amanāpaṃ kātuṃ; imināpi naṃ na kattabbaṃ maññati.	because it’s unpleasant,
Yampidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati; imināpi naṃ na kattabbaṃ maññati.	and because doing it proves harmful.
Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati.	This is regarded as a thing that shouldn’t be done on both grounds.
Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ;	Next, take the thing that’s unpleasant to do,
tañca kayiramānaṃ atthāya saṃvattati—	but doing it proves beneficial.
imasmiṃ, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame.	It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor.
Na, bhikkhave, bālo iti paṭisañcikkhati:	A fool doesn’t reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ;	‘Despite the fact that this thing is unpleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti.	doing it still proves beneficial.’
So taṃ ṭhānaṃ na karoti.	They don’t do that thing,
Tassa taṃ ṭhānaṃ akayiramānaṃ anatthāya saṃvattati.	so that proves harmful.
Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati:	An astute person does reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ;	‘Despite the fact that this thing is unpleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti.	doing it still proves beneficial.’
So taṃ ṭhānaṃ karoti.	They do that thing,
Tassa taṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati.	so that proves beneficial.
Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ;	Next, take the thing that’s pleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati—	but doing it proves harmful.
imasmimpi, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame.	It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor.
Na, bhikkhave, bālo iti paṭisañcikkhati:	A fool doesn’t reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ;	‘Despite the fact that this thing is pleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti.	doing it still proves harmful.’
So taṃ ṭhānaṃ karoti.	They do that thing,
Tassa taṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati.	and so that proves harmful.
Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati:	An astute person does reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ;	‘Despite the fact that this thing is pleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti.	doing it still proves harmful.’
So taṃ ṭhānaṃ na karoti.	They don’t do that thing,
Tassa taṃ ṭhānaṃ akayiramānaṃ atthāya saṃvattati.	so that proves beneficial.
Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ, tañca kayiramānaṃ atthāya saṃvattati—	Next, take the thing that’s pleasant to do, and doing it proves beneficial.
idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati.	This is regarded as a thing that should be done on both grounds:
Yampidaṃ ṭhānaṃ manāpaṃ kātuṃ, imināpi naṃ kattabbaṃ maññati;	because it’s pleasant,
yampidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati, imināpi naṃ kattabbaṃ maññati.	and because doing it proves beneficial.
Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati.	This is regarded as a thing that should be done on both grounds.
Imāni kho, bhikkhave, cattāri ṭhānānī”ti.	These are the four things.”

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AN 4.116 Appamāda: Diligence

116. Appamādasutta	116. Diligence
“Catūhi, bhikkhave, ṭhānehi appamādo karaṇīyo.	“monks, you should be diligent in four situations.
Katamehi catūhi?	Which Four?
Kāyaduccaritaṃ, bhikkhave, pajahatha, kāyasucaritaṃ bhāvetha;	Give up bad conduct by way of body, speech, and mind; and develop good conduct by way of body, speech, and mind.
tattha ca mā pamādattha. Vacīduccaritaṃ, bhikkhave, pajahatha, vacīsucaritaṃ bhāvetha; tattha ca mā pamādattha. Manoduccaritaṃ, bhikkhave, pajahatha, manosucaritaṃ bhāvetha; tattha ca mā pamādattha.	Don’t neglect these things.
Micchādiṭṭhiṃ, bhikkhave, pajahatha, sammādiṭṭhiṃ bhāvetha;	Give up wrong view; and develop right view.
tattha ca mā pamādattha.	Don’t neglect this.
Yato kho, bhikkhave, bhikkhuno kāyaduccaritaṃ pahīnaṃ hoti kāyasucaritaṃ bhāvitaṃ, vacīduccaritaṃ pahīnaṃ hoti vacīsucaritaṃ bhāvitaṃ, manoduccaritaṃ pahīnaṃ hoti manosucaritaṃ bhāvitaṃ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā”ti.	A monk who has done these things does not fear death in lives to come.”

AN 4.117 Ārakkha: Guarding

117. Ārakkhasutta	117. Guarding
“Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo.	“monks, in your own way you should practice diligence, rememberfulness, and guarding of the mind in four situations.
Katamesu catūsu?	Which Four?
‘Mā me rajanīyesu dhammesu cittaṃ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;	‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, rememberfulness, and guarding of the mind.
‘mā me dosanīyesu dhammesu cittaṃ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;	‘May my mind not be angered by things that provoke hate.’ …
‘mā me mohanīyesu dhammesu cittaṃ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;	‘May my mind not be deluded by things that promote delusion.’ …
‘mā me madanīyesu dhammesu cittaṃ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo.	‘May my mind not be intoxicated by things that intoxicate.’ …
Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṃ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṃ na dussati vītadosattā, mohanīyesu dhammesu cittaṃ na muyhati vītamohattā, madanīyesu dhammesu cittaṃ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṃ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti.	When a monk’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t cower or shake or tremble or get scared, nor are they persuaded by The Dharmas of other ascetics.”

AN 4.118 Saṃvejanīya: Inspiring

118. Saṃvejanīyasutta	118. Inspiring
“Cattārimāni, bhikkhave, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.	“monks, a faithful person of good family should go to see these four inspiring places.
Katamāni cattāri?	Which Four?
‘Idha tathāgato jāto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
‘Idha tathāgato anuttaraṃ dhammacakkaṃ pavattesī’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One rolled forth the supreme Wheel of Dhamma!’—that is an inspiring place.
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One became fully nirvana'd through the natural Dharma of nirvana, without anything left over!’—that is an inspiring place.
Imāni kho, bhikkhave, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānānī”ti.	These are the four inspiring places that a faithful person of good family should go to see.”

AN 4.119 Paṭhamabhaya: Perils (1st)

119. Paṭhamabhayasutta	119. Perils (1st)
“Cattārimāni, bhikkhave, bhayāni.	“monks, there are these four perils.
Katamāni cattāri?	Which Four?
Jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ—	The perils of rebirth, old age, sickness, and death.
imāni kho, bhikkhave, cattāri bhayānī”ti.	These are the four perils.”

AN 4.120 Dutiyabhaya: Perils (2nd)

120. Dutiyabhayasutta	120. Perils (2nd)
“Cattārimāni, bhikkhave, bhayāni.	“monks, there are these four perils.
Katamāni cattāri?	Which Four?
Aggibhayaṃ, udakabhayaṃ, rājabhayaṃ, corabhayaṃ—	The perils of fire, water, kings, and bandits.
imāni kho, bhikkhave, cattāri bhayānī”ti.	These are the four perils.”

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§ – AN 4 vagga 13 Bhaya: Fears

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AN 4.121 Attānuvāda: Guilt

121. Attānuvādasutta	121. Guilt
“Cattārimāni, bhikkhave, bhayāni.	“monks, there are these four fears.
Katamāni cattāri?	Which Four?
Attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayaṃ.	The fears of guilt, shame, punishment, and going to a bad place.
Katamañca, bhikkhave, attānuvādabhayaṃ?	And what, monks, is the fear of guilt?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:	It’s when someone reflects:
‘ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yaṃ maṃ attā sīlato na upavadeyyā’ti.	‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’
So attānuvādabhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Being afraid of guilt, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, attānuvādabhayaṃ.	This is called the fear of guilt.
Katamañca, bhikkhave, parānuvādabhayaṃ?	And what, monks, is the fear of shame?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:	It’s when someone reflects:
‘ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yaṃ maṃ pare sīlato na upavadeyyun’ti.	‘If I were to do bad things by way of body, speech, and mind, wouldn’t others blame me for my conduct?’
So parānuvādabhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Being afraid of shame, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, parānuvādabhayaṃ.	This is called the fear of shame.
Katamañca, bhikkhave, daṇḍabhayaṃ?	And what, monks, is the fear of punishment?
Idha, bhikkhave, ekacco passati coraṃ āgucāriṃ, rājāno gahetvā vividhā kammakāraṇā kārente,	It’s when someone sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—
kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, balisamaṃsikampi karonte, kahāpaṇakampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante.	whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
Tassa evaṃ hoti:	They think:
‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārenti, kasāhipi tāḷenti … pe … asināpi sīsaṃ chindanti, ahañceva kho pana evarūpaṃ pāpakammaṃ kareyyaṃ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṃ, kasāhipi tāḷeyyuṃ, vettehipi tāḷeyyuṃ, addhadaṇḍakehipi tāḷeyyuṃ, hatthampi chindeyyuṃ, pādampi chindeyyuṃ, hatthapādampi chindeyyuṃ, kaṇṇampi chindeyyuṃ, nāsampi chindeyyuṃ, kaṇṇanāsampi chindeyyuṃ, bilaṅgathālikampi kareyyuṃ, saṅkhamuṇḍikampi kareyyuṃ; rāhumukhampi kareyyuṃ, jotimālikampi kareyyuṃ, hatthapajjotikampi kareyyuṃ, erakavattikampi kareyyuṃ, cīrakavāsikampi kareyyuṃ, eṇeyyakampi kareyyuṃ, balisamaṃsikampi kareyyuṃ, kahāpaṇakampi kareyyuṃ, khārāpatacchikampi kareyyuṃ, palighaparivattikampi kareyyuṃ, palālapīṭhakampi kareyyuṃ, tattenapi telena osiñceyyuṃ, sunakhehipi khādāpeyyuṃ, jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyun’ti.	‘If I were to do the same kind of bad deed, the kings would punish me in the same way.’ …
So daṇḍabhayassa bhīto na paresaṃ pābhataṃ vilumpanto carati.	Being afraid of punishment, they don’t steal the belongings of others.
Kāyaduccaritaṃ pahāya … pe … suddhaṃ attānaṃ pariharati.	They give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, daṇḍabhayaṃ.	This is called the fear of punishment.
Katamañca, bhikkhave, duggatibhayaṃ?	And what, monks, is the fear of rebirth in a bad place?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:	It’s when someone reflects:
‘kāyaduccaritassa kho pāpako vipāko abhisamparāyaṃ, vacīduccaritassa pāpako vipāko abhisamparāyaṃ, manoduccaritassa pāpako vipāko abhisamparāyaṃ.	‘Bad conduct of body, speech, or mind has a bad result in the next life.
Ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yāhaṃ na kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyan’ti.	If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’
So duggatibhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, duggatibhayaṃ.	This is called the fear of rebirth in a bad place.
Imāni kho, bhikkhave, cattāri bhayānī”ti.	These are the four fears.”

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AN 4.122 Ūmibhaya: The Danger of Waves

122. Ūmibhayasutta	122. The Danger of Waves
“Cattārimāni, bhikkhave, bhayāni udakorohantassa pāṭikaṅkhitabbāni.	“monks, anyone who enters the water should anticipate four dangers.
Katamāni cattāri?	Which Four?
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ—	The dangers of waves, crocodiles, whirlpools, and sharks.
imāni kho, bhikkhave, cattāri bhayāni udakorohantassa pāṭikaṅkhitabbāni.	These are the four dangers that anyone who enters the water should anticipate.
Evamevaṃ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajitassa pāṭikaṅkhitabbāni.	In the same way, a person of good family who goes forth from the lay life to homelessness in This Dharma and training should anticipate four dangers.
Katamāni cattāri?	Which Four?
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.	The dangers of waves, crocodiles, whirlpools, and sharks.
Katamañca, bhikkhave, ūmibhayaṃ?	And what, monks, is the danger of waves?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a person of good family has gone forth from the lay life to homelessness, thinking:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’
Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti:	When they’ve gone forth, their spiritual companions advise and instruct them:
‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te āloketabbaṃ, evaṃ te viloketabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabban’ti.	‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’
Tassa evaṃ hoti:	They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāmapi anusāsāmapi.	‘Formerly, as a lay person, I advised and instructed others.
Ime panamhākaṃ puttamattā maññe nattamattā maññe ovaditabbaṃ anusāsitabbaṃ maññantī’ti.	And now these monks—who you’d think were my children or grandchildren—imagine they can advise and instruct me!’
So kupito anattamano sikkhaṃ paccakkhāya hīnāyāvattati.	Angry and upset, they reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of waves.
Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṃ adhivacanaṃ.	‘Danger of waves’ is a term for anger and distress.
Idaṃ vuccati, bhikkhave, ūmibhayaṃ.	This is called the danger of waves.
Katamañca, bhikkhave, kumbhīlabhayaṃ?	And what, monks, is the danger of crocodiles?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	It’s when a person of good family has gone forth from the lay life to homelessness …
Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti:	When they’ve gone forth, their spiritual companions advise and instruct them:
‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ, idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ, idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ, idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ, kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ, kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ, kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ, kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ, kāle te khāditabbaṃ, vikāle te na khāditabbaṃ, kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ, kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ, kāle te pātabbaṃ, vikāle te na pātabban’ti.	‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’
Tassa evaṃ hoti:	They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma, yaṃ na icchāma na taṃ pivāma;	‘When I was a lay person, I used to eat, consume, taste, and drink what I wanted, not what I didn’t want.
kappiyampi khādāma akappiyampi khādāma kappiyampi bhuñjāma akappiyampi bhuñjāma kappiyampi sāyāma akappiyampi sāyāma kappiyampi pivāma akappiyampi pivāma, kālepi khādāma vikālepi khādāma kālepi bhuñjāma vikālepi bhuñjāma kālepi sāyāma vikālepi sāyāma kālepi pivāma vikālepi pivāma;	I ate and drank both allowable and unallowable things, at the right time and the wrong time.
yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ vā bhojanīyaṃ vā denti, tatrapime mukhāvaraṇaṃ maññe karontī’ti.	And these faithful householders give us a variety of delicious foods at the wrong time of day. But these monks imagine they can gag our mouths!’
So kupito anattamano sikkhaṃ paccakkhāya hīnāyāvattati.	Angry and upset, they reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of crocodiles.
Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.	‘Danger of crocodiles’ is a term for gluttony.
Idaṃ vuccati, bhikkhave, kumbhīlabhayaṃ.	This is called the danger of crocodiles.
Katamañca, bhikkhave, āvaṭṭabhayaṃ?	And what, monks, is the danger of whirlpools?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi, dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	It’s when a person of good family has gone forth from the lay life to homelessness …
So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.	There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.
Tassa evaṃ hoti:	They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā;	‘Formerly, as a lay person, I amused myself, supplied and provided with the five kinds of sensual stimulation.
saṃvijjanti kho pana me kule bhogā.	And it’s true that my family is wealthy.
Sakkā bhoge ca bhuñjituṃ puññāni ca kātuṃ.	I can both enjoy my wealth and make merit.
Yannūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan’ti.	Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?’
So sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of whirlpools.
Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation.
Idaṃ vuccati, bhikkhave, āvaṭṭabhayaṃ.	This is called the danger of whirlpools.
Katamañca, bhikkhave, susukābhayaṃ?	And what, monks, is the danger of sharks?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	It’s when a person of good family has gone forth from the lay life to homelessness …
So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There they see a female scantily clad, with revealing clothes.
Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects their mind,
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.	so they reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of sharks.
Susukābhayanti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ.	‘Danger of sharks’ is a term for females.
Idaṃ vuccati, bhikkhave, susukābhayaṃ.	This is called the danger of sharks.
Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajitassa pāṭikaṅkhitabbānī”ti.	These are the four dangers that a person of good family who goes forth from the lay life to homelessness in This Dharma and training should anticipate.”

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AN 4.123 Paṭhamanānākaraṇa: Difference (1st)

123. Paṭhamanānākaraṇasutta	123. Difference (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Firstly, a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Group.
Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ.	The lifespan of the gods of Brahma’s Group is one eon.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble-one's-disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance.
Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ.	The lifespan of the gods of streaming radiance is two eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble-one's-disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Puna caparaṃ, bhikkhave, idhekacco puggalo pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno, kālaṃ kurumāno subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods replete with glory.
Subhakiṇhānaṃ, bhikkhave, devānaṃ cattāro kappā āyuppamāṇaṃ.	The lifespan of the gods replete with glory is four eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble-one's-disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Puna caparaṃ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno vehapphalānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of abundant fruit.
Vehapphalānaṃ, bhikkhave, devānaṃ pañca kappasatāni āyuppamāṇaṃ.	The lifespan of the gods of abundant fruit is five hundred eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble-one's-disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

❧

AN 4.124 Dutiyanānākaraṇa: Difference (2nd)

124. Dutiyanānākaraṇasutta	124. Difference (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	Firstly, a person, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna …
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the dharma there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.	This rebirth is not shared with ordinary people.
Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna …
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the dharma there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.	This rebirth is not shared with ordinary people.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.125 Paṭhamamettā: friendly-kindness (1st)

125. Paṭhamamettāsutta	125. friendly-kindness (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco puggalo	Firstly, a person

mettā-sahagatena cetasā... A-byāpajjena pharitvā viharati,

(1.🤝🤗) with a mind of friendly-kindness, ... without ill will, pervade [that mind state everywhere]. Live in this way.

So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy this and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Group.
Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ.	The lifespan of the gods of Brahma’s Group is one eon.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble-one's-disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Puna caparaṃ, bhikkhave, idhekacco puggalo karuṇāsahagatena cetasā … pe …	Furthermore, a person meditates spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	rejoicing …

upekkhā-sahagatena cetasā... A-byāpajjena pharitvā viharati,

(4.🛆👁️) with a mind of equanimous-observation, ... without ill will, pervade [that mind state everywhere]. Live in this way.

So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy this and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons.
Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ … pe … subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjati.	… they’re reborn in the company of the gods replete with glory. The lifespan of the gods replete with glory is four eons.
Subhakiṇhānaṃ, bhikkhave, devānaṃ cattāro kappā āyuppamāṇaṃ … pe … vehapphalānaṃ devānaṃ sahabyataṃ upapajjati.	… they’re reborn in the company of the gods of abundant fruit.
Vehapphalānaṃ, bhikkhave, devānaṃ pañca kappasatāni āyuppamāṇaṃ.	The lifespan of the gods of abundant fruit is five hundred eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble-one's-disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.126 Dutiyamettā: friendly-kindness (2nd)

(first read previous sutta AN ^4.125 for full context and details elided out of this one.)
AN ^4.126

126. Dutiyamettāsutta	126. friendly-kindness (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco puggalo	Firstly, a person

mettā-sahagatena cetasā... A-byāpajjena pharitvā viharati,

(1.🤝🤗) with a mind of friendly-kindness, ... without ill will, pervade [that mind state everywhere]. Live in this way.

So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the dharma there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.	This rebirth is not shared with ordinary people.
Puna caparaṃ, bhikkhave, idhekacco puggalo karuṇā … pe …	Furthermore, a person meditates spreading a heart full of compassion …
muditā … pe …	rejoicing …

upekkhā-sahagatena cetasā... A-byāpajjena pharitvā viharati,

(4.🛆👁️) with a mind of equanimous-observation, ... without ill will, pervade [that mind state everywhere]. Live in this way.

So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the dharma there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.	This rebirth is not shared with ordinary people.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.	These are the four people found in the world.”

AN 4.127 Paṭhamatathāgataacchariya: Incredible Things About the Realized One (1st)

127. Paṭhamatathāgataacchariyasutta	127. Incredible Things About the Realized One (1st)
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.	“monks, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear.
Katame cattāro?	Which Four?
Yadā, bhikkhave, bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	When the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s womb, rememberful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti:	And the sentient beings reborn there recognize each other by that light:
‘aññepi kira, bho, santi sattā idhūpapannā’ti.	‘So, it seems other sentient beings have been reborn here!’
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ paṭhamo acchariyo abbhuto dhammo pātubhavati.	This is the first incredible and amazing thing that appears with the appearance of a Realized One.
Puna caparaṃ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	Furthermore, the being intent on awakening emerges from his mother’s womb, rememberful and aware. And then … an immeasurable, magnificent light appears …
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti.	even in the boundless desolation of interstellar space …
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ dutiyo acchariyo abbhuto dhammo pātubhavati.	This is the second incredible and amazing thing that appears with the appearance of a Realized One.
Puna caparaṃ, bhikkhave, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	Furthermore, the Realized One understands the supreme perfect awakening. And then … an immeasurable, magnificent light appears …
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti.	even in the boundless desolation of interstellar space …
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ tatiyo acchariyo abbhuto dhammo pātubhavati.	This is the third incredible and amazing thing that appears with the appearance of a Realized One.
Puna caparaṃ, bhikkhave, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears …
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti.	even in the boundless desolation of interstellar space …
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ catuttho acchariyo abbhuto dhammo pātubhavati.	This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.	With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”

AN 4.128 Dutiyatathāgataacchariya: Incredible Things About the Realized One (2nd)

128. Dutiyatathāgataacchariyasutta	128. Incredible Things About the Realized One (2nd)
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.	“monks, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.
Katame cattāro?	Which Four?
Ālayārāmā, bhikkhave, pajā ālayaratā ālayasammuditā;	People like attachment, theylove it and enjoy it.
sā tathāgatena anālaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.	Yet when a Realized One is teaching the Dhamma of non-attachment, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ paṭhamo acchariyo abbhuto dhammo pātubhavati.	This is the first incredible and amazing thing that appears with the appearance of a Realized One.
Mānārāmā, bhikkhave, pajā mānaratā mānasammuditā.	People like conceit, they love it and enjoy it.
Sā tathāgatena mānavinaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.	Yet when a Realized One is teaching the Dhamma of removing conceit, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ dutiyo acchariyo abbhuto dhammo pātubhavati.	This is the second incredible and amazing thing that appears with the appearance of a Realized One.
Anupasamārāmā, bhikkhave, pajā anupasamaratā anupasamasammuditā.	People like excitement, they love it and enjoy it.
Sā tathāgatena opasamike dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.	Yet when a Realized One is teaching the Dhamma of peace, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ tatiyo acchariyo abbhuto dhammo pātubhavati.	This is the third incredible and amazing thing that appears with the appearance of a Realized One.
Avijjāgatā, bhikkhave, pajā aṇḍabhūtā pariyonaddhā.	This population is lost in ignorance, trapped in their shells.
Sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.	Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ catuttho acchariyo abbhuto dhammo pātubhavati.	This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.	With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.”

AN 4.129 Ānandaacchariya: Incredible Things About Ānanda

129. Ānandaacchariyasutta	129. Incredible Things About Ānanda
“Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.	“monks, there are these four incredible and amazing things about Ānanda.
Katame cattāro?	Which Four?
Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.	And when he falls silent, they’ve never had enough.
Sace, bhikkhave, bhikkhuniparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tattha ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuniparisā hoti, atha ānando tuṇhī bhavati.	If an assembly of nuns …
Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha ānando tuṇhī bhavati.	laymen …
Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	or laywomen goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati.	And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.	These are the four incredible and amazing things about Ānanda.”

AN 4.130 Cakkavattiacchariya: Incredible Things About the Wheel-Turning Monarch

130. Cakkavattiacchariyasutta	130. Incredible Things About the Wheel-Turning Monarch
“Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi.	“monks, there are these four incredible and amazing things about a wheel-turning monarch.
Katame cattāro?	Which Four?
Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, khattiyaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.	And when he falls silent, they’ve never had enough.
Sace, bhikkhave, brāhmaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, brāhmaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.	If an assembly of brahmins …
Sace, bhikkhave, gahapatiparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, gahapatiparisā hoti, atha rājā cakkavattī tuṇhī bhavati.	householders …
Sace, bhikkhave, samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, samaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.	And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā raññe cakkavattimhi.	These are the four incredible and amazing things about a wheel-turning monarch.
Evamevaṃ kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.	In the same way, there are these four incredible and amazing things about Ānanda.
Katame cattāro?	Which Four?
Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.	And when he falls silent, they’ve never had enough.
Sace, bhikkhave, bhikkhuniparisā … pe … sace, bhikkhave, upāsakaparisā … pe … sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati.	And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.	These are the four incredible and amazing things about Ānanda.”

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§ – AN 4 vagga 14 Puggala: Persons

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AN 4.131 Saṃyojana: Fetters

131. Saṃyojanasutta	131. Fetters
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.	One person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.	One person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence.
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.	One person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence.
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni pahīnāni honti.	One person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence.
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni appahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni?	What person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence?
Sakadāgāmissa.	A once-returner.
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni appahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.	This is the person who hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni?	What person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence?
Uddhaṃsotassa akaniṭṭhagāmino. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.	One heading upstream, going to the Akaniṭṭha realm.
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni?	What person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence?
Antarāparinibbāyissa. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.	One nirvana'd in-between one life and the next.
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni pahīnāni?	What person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence?
Arahato. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni pahīnāni.	A perfected one.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.132 Paṭibhāna: Eloquence

132. Paṭibhānasutta	132. Eloquence
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Yuttappaṭibhāno, no muttappaṭibhāno;	One who speaks on topic, but not fluently.
muttappaṭibhāno, no yuttappaṭibhāno;	One who speaks fluently, but not on topic.
yuttappaṭibhāno ca muttappaṭibhāno ca;	One who speaks on topic and fluently.
neva yuttappaṭibhāno na muttappaṭibhāno—	One who speaks neither on topic nor fluently.
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.133 Ugghaṭitaññū: One Who Understands Immediately

133. Ugghaṭitaññūsutta	133. One Who Understands Immediately
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Ugghaṭitaññū, vipañcitaññū, neyyo, padaparamo—	One who understands immediately, one who understands after detailed explanation, one who needs personal training, and one who merely learns by rote.
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.134 Uṭṭhānaphala: The Fruits of Initiative

134. Uṭṭhānaphalasutta	134. The Fruits of Initiative
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These four people are found in the world.
Katame cattāro?	Which Four?
These are the four people found in the world.”	One who lives off the fruit of initiative, but not deeds; one who lives off the fruit of deeds, but not initiative; one who lives off the fruit of both initiative and deeds; and one who lives off the fruit of neither initiative nor deeds. Uṭṭhānaphalūpajīvī na kammaphalūpajīvī, kammaphalūpajīvī na uṭṭhānaphalūpajīvī, uṭṭhānaphalūpajīvī ceva kammaphalūpajīvī ca, neva uṭṭhānaphalūpajīvī na kammaphalūpajīvī—
	ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

AN 4.135 Sāvajja: Blameworthy

135. Sāvajjasutta	135. Blameworthy
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Sāvajjo, vajjabahulo, appavajjo, anavajjo.	The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.
Kathañca, bhikkhave, puggalo sāvajjo hoti?	And how is a person blameworthy?
Idha, bhikkhave, ekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti.	It’s when a person does things by way of body, speech, and mind that are blameworthy.
Evaṃ kho, bhikkhave, puggalo sāvajjo hoti.	That’s how a person is blameworthy.
Kathañca, bhikkhave, puggalo vajjabahulo hoti?	And how is a person mostly blameworthy?
Idha, bhikkhave, ekacco puggalo sāvajjena bahulaṃ kāyakammena samannāgato hoti, appaṃ anavajjena; sāvajjena bahulaṃ vacīkammena samannāgato hoti, appaṃ anavajjena; sāvajjena bahulaṃ manokammena samannāgato hoti, appaṃ anavajjena.	It’s when a person does things by way of body, speech, and mind that are mostly blameworthy, but occasionally blameless.
Evaṃ kho, bhikkhave, puggalo vajjabahulo hoti.	That’s how a person is mostly blameworthy.
Kathañca, bhikkhave, puggalo appavajjo hoti?	And how is a person slightly blameworthy?
Idha, bhikkhave, ekacco puggalo anavajjena bahulaṃ kāyakammena samannāgato hoti, appaṃ sāvajjena; anavajjena bahulaṃ vacīkammena samannāgato hoti, appaṃ sāvajjena; anavajjena bahulaṃ manokammena samannāgato hoti, appaṃ sāvajjena.	It’s when a person does things by way of body, speech, and mind that are mostly blameless, but occasionally blameworthy.
Evaṃ kho, bhikkhave, puggalo appavajjo hoti.	That’s how a person is slightly blameworthy.
Kathañca, bhikkhave, puggalo anavajjo hoti?	And how is a person blameless?
Idha, bhikkhave, ekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.	It’s when a person does things by way of body, speech, and mind that are blameless.
Evaṃ kho, bhikkhave, puggalo anavajjo hoti.	That’s how a person is blameless.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.136 Paṭhamasīla: Ethics (1st)

136. Paṭhamasīlasutta	136. Ethics (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco puggalo sīlesu na paripūrakārī hoti, samādhismiṃ na paripūrakārī, paññāya na paripūrakārī.	One person has not fulfilled ethics, undistractible-lucidity, or wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ na paripūrakārī, paññāya na paripūrakārī.	One person has fulfilled ethics, but not undistractible-lucidity or wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya na paripūrakārī.	One person has fulfilled ethics and undistractible-lucidity, but not wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya paripūrakārī.	One person has fulfilled ethics, undistractible-lucidity, and wisdom.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.137 Dutiyasīla: Ethics (2nd)

137. Dutiyasīlasutta	137. Ethics (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco puggalo na sīlagaru hoti na sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.	One person doesn’t value or submit to ethics, undistractible-lucidity, or wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.	One person values and submits to ethics, but not to undistractible-lucidity or wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.	One person values and submits to ethics and undistractible-lucidity, but not wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, paññāgaru hoti paññādhipateyyo.	One person values and submits to ethics, undistractible-lucidity, and wisdom.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.138 Nikaṭṭha: Retreat

138. Nikaṭṭhasutta	138. Retreat
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
	One is on retreat in body, but not mind; one is on retreat in mind, but not body; one is on retreat in neither body nor mind; and one is on retreat in both body and mind. Nikaṭṭhakāyo anikaṭṭhacitto, anikaṭṭhakāyo nikaṭṭhacitto, anikaṭṭhakāyo ca anikaṭṭhacitto ca, nikaṭṭhakāyo ca nikaṭṭhacitto ca.
Kathañca, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto?	And how is a person on retreat in body, but not mind?
Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati.	It’s when a person frequents remote lodgings in the wilderness and the forest.
So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi.	But they think sensual, malicious, and cruel thoughts.
Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto.	That’s how a person is on retreat in body, but not mind.
Kathañca, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto?	And how is a person on retreat in mind, but not body?
Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati.	It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest.
So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi.	But they think thoughts of renunciation, love, and kindness.
Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto.	That’s how a person is on retreat in mind, but not body.
Kathañca, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca?	And how is a person on retreat in neither body nor mind?
Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati.	It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest.
So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi.	And they think sensual, malicious, and cruel thoughts.
Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca.	That’s how a person is on retreat in neither body nor mind.
Kathañca, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca?	And how is a person on retreat in both body and mind?
Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati.	It’s when a person frequents remote lodgings in the wilderness and the forest.
So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi.	And they think thoughts of renunciation, love, and kindness.
Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca.	That’s how a person is on retreat in both body and mind.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

AN 4.139 Dhammakathika: Dhamma Speakers

139. Dhammakathikasutta	139. Dhamma Speakers
“Cattārome, bhikkhave, dhammakathikā.	“monks, there are these four Dhamma speakers.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco dhammakathiko appañca bhāsati asahitañca;	One Dhamma speaker speaks little and off topic.
parisā cassa na kusalā hoti sahitāsahitassa.	And their assembly can’t tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.	Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.
Idha pana, bhikkhave, ekacco dhammakathiko appañca bhāsati sahitañca;	One Dhamma speaker speaks little but stays on topic.
parisā cassa kusalā hoti sahitāsahitassa.	And their assembly can tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.	Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.
Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati asahitañca;	One Dhamma speaker speaks much but off topic.
parisā cassa na kusalā hoti sahitāsahitassa.	And their assembly can’t tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.	Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.
Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati sahitañca;	One Dhamma speaker speaks much and stays on topic.
parisā cassa kusalā hoti sahitāsahitassa.	And their assembly can tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.	Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.
Ime kho, bhikkhave, cattāro dhammakathikā”ti.	These are the four Dhamma speakers.”

AN 4.140 Vādī: Speaker

140. Vādīsutta	140. Speaker
“Cattārome, bhikkhave, vādī.	“monks, there are these four speakers.
Katame cattāro?	Which Four?
Atthi, bhikkhave, vādī atthato pariyādānaṃ gacchati, no byañjanato;	There’s a speaker who runs out of meaningful things to say, but not of ways of phrasing things.
atthi, bhikkhave, vādī byañjanato pariyādānaṃ gacchati, no atthato;	There’s a speaker who runs out of ways of phrasing things, but not of meaningful things to say.
atthi, bhikkhave, vādī atthato ca byañjanato ca pariyādānaṃ gacchati;	There’s a speaker who runs out of both meaningful things to say, and ways of phrasing things.
atthi, bhikkhave, vādī nevatthato no byañjanato pariyādānaṃ gacchati.	There’s a speaker who never runs out of meaningful things to say, or ways of phrasing things.
Ime kho, bhikkhave, cattāro vādī.	These are the four speakers.
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ catūhi paṭisambhidāhi samannāgato atthato vā byañjanato vā pariyādānaṃ gaccheyyā”ti.	It is impossible, it cannot happen that someone accomplished in the four kinds of textual analysis will ever run out of meaningful things to say, or ways of phrasing things.”

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§ – AN 4 vagga 15 Ābhā: Brightness

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AN 4.141 Ābhā: Brightness

141. Ābhāsutta	141. Brightness
“Catasso imā, bhikkhave, ābhā.	“monks, there are these four kinds of brightness.
Katamā catasso?	Which Four?
Candābhā, sūriyābhā, aggābhā, paññābhā—	The brightness of the moon, sun, fire, and wisdom.
imā kho, bhikkhave, catasso ābhā.	These are the four kinds of brightness.
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ ābhānaṃ yadidaṃ paññābhā”ti.	The best of these four kinds of brightness is the brightness of wisdom.”

AN 4.142 Pabhā: Radiance

142. Pabhāsutta	142. Radiance
“Catasso imā, bhikkhave, pabhā.	“monks, there are these four kinds of radiance.
Katamā catasso?	Which Four?
Candappabhā, sūriyappabhā, aggippabhā, paññāpabhā—	The radiance of the moon, sun, fire, and wisdom.
imā kho, bhikkhave, catasso pabhā.	These are the four kinds of radiance.
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ pabhānaṃ yadidaṃ paññāpabhā”ti.	The best of these four kinds of radiance is the radiance of wisdom.”

AN 4.143 Āloka: Light

143. Ālokasutta	143. Light
“Cattārome, bhikkhave, ālokā.	“monks, there are these four lights.
Katame cattāro?	Which Four?
Candāloko, sūriyāloko, aggāloko, paññāloko—	The lights of the moon, sun, fire, and wisdom.
ime kho, bhikkhave, cattāro ālokā.	These are the four lights.
Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ ālokānaṃ yadidaṃ paññāloko”ti.	The best of these four lights is the light of wisdom.”

AN 4.144 Obhāsa: Shining

144. Obhāsasutta	144. Shining
“Cattārome, bhikkhave, obhāsā.	“monks, there are four kinds of shining.
Katame cattāro?	Which Four?
Candobhāso, sūriyobhāso, aggobhāso, paññobhāso—	The shining of the moon, sun, fire, and wisdom.
ime kho, bhikkhave, cattāro obhāsā.	These are the four kinds of shining.
Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ obhāsānaṃ yadidaṃ paññobhāso”ti.	The best of these four kinds of shining is the shining of wisdom.”

AN 4.145 Pajjota: Lamps

145. Pajjotasutta	145. Lamps
“Cattārome, bhikkhave, pajjotā.	“monks, there are these four lamps.
Katame cattāro?	Which Four?
Candapajjoto, sūriyapajjoto, aggipajjoto, paññāpajjoto—	The lamps of the moon, sun, fire, and wisdom.
ime kho, bhikkhave, cattāro pajjotā.	These are the four lamps.
Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ pajjotānaṃ yadidaṃ paññāpajjoto”ti.	The best of these four lamps is the lamp of wisdom.”

AN 4.146 Paṭhamakāla: Times (1st)

146. Paṭhamakālasutta	146. Times (1st)
“Cattārome, bhikkhave, kālā.	“monks, there are these four times.
Katame cattāro?	Which Four?
Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā—	A time for listening to The Dharma, a time for discussing The Dharma, a time for serenity, and a time for discernment.
ime kho, bhikkhave, cattāro kālā”ti.	These are the four times.”

AN 4.147 Dutiyakāla: Times (2nd)

147. Dutiyakālasutta	147. Times (2nd)
“Cattārome, bhikkhave, kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti.	“monks, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.
Katame cattāro?	Which Four?
Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā— ime kho, bhikkhave, cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti.	A time for listening to The Dharma, a time for discussing The Dharma, a time for serenity, and a time for discernment.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti; pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti; kusobbhā paripūrā mahāsobbhe paripūrenti; mahāsobbhā paripūrā kunnadiyo paripūrenti; kunnadiyo paripūrā mahānadiyo paripūrenti; mahānadiyo paripūrā samuddaṃ paripūrenti.	It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
Evamevaṃ kho, bhikkhave, ime cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpentī”ti.	In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.”

AN 4.148 Duccarita: Bad Conduct

148. Duccaritasutta	148. Bad Conduct
“Cattārimāni, bhikkhave, vacīduccaritāni.	“monks, there are these four kinds of bad conduct by way of speech.
Katamāni cattāri?	Which Four?
Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—	Speech that’s false, divisive, harsh, or nonsensical.
imāni kho, bhikkhave, cattāri vacīduccaritānī”ti.	These are the four kinds of bad conduct by way of speech.”

AN 4.149 Sucarita: Good Conduct

149. Sucaritasutta	149. Good Conduct
“Cattārimāni, bhikkhave, vacīsucaritāni.	“monks, there are these four kinds of good conduct by way of speech.
Katamāni cattāri?	Which Four?
Saccavācā, apisuṇā vācā, saṇhā vācā, mantabhāsā—	Speech that’s true, harmonious, gentle, and thoughtful.
imāni kho, bhikkhave, cattāri vacīsucaritānī”ti.	These are the four kinds of good conduct by way of speech.”

AN 4.150 Sāra: Essentials

150. Sārasutta	150. Essentials
“Cattārome, bhikkhave, sārā.	“monks, there are these four essentials.
Katame cattāro?	Which Four?
Sīlasāro, samādhisāro, paññāsāro, vimuttisāro—	Ethics, undistractible-lucidity, wisdom, and freedom are essentials.
ime kho, bhikkhave, cattāro sārā”ti.	These are the four essentials.”

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§ – AN 4 vagga 16 Indriya: Faculties

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AN 4.151 Indriya: Faculties

151. Indriyasutta	151. Faculties
“Cattārimāni, bhikkhave, indriyāni.	“monks, there are these four faculties.
Katamāni cattāri?	Which Four?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ—	The faculties of faith, energy, rememberfulness, and undistractible-lucidity.
imāni kho, bhikkhave, cattāri indriyānī”ti.	These are the four faculties.”

AN 4.152 Saddhābala: The Power of Faith

152. Saddhābalasutta	152. The Power of Faith
“Cattārimāni, bhikkhave, balāni.	“monks, there are these four powers.
Katamāni cattāri?	Which Four?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ—	The powers of faith, energy, rememberfulness, and undistractible-lucidity.
imāni kho, bhikkhave, cattāri balānī”ti.	These are the four powers.”

AN 4.153 Paññābala: The Power of Wisdom

153. Paññābalasutta	153. The Power of Wisdom
“Cattārimāni, bhikkhave, balāni.	“monks, there are these four powers.
Katamāni cattāri?	Which Four?
Paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgahabalaṃ—	The powers of wisdom, energy, blamelessness, and inclusiveness.
imāni kho, bhikkhave, cattāri balānī”ti.	These are the four powers.”

AN 4.154 Satibala: The Power of rememberfulness

154. Satibalasutta	154. The Power of rememberfulness
“Cattārimāni, bhikkhave, balāni.	“monks, there are these four powers.
Katamāni cattāri?	Which Four?
Satibalaṃ, samādhibalaṃ, anavajjabalaṃ, saṅgahabalaṃ—	The powers of rememberfulness, undistractible-lucidity, blamelessness, and inclusiveness.
imāni kho, bhikkhave, cattāri balānī”ti.	These are the four powers.”

AN 4.155 Paṭisaṅkhānabala: The Power of Reflection

155. Paṭisaṅkhānabalasutta	155. The Power of Reflection
“Cattārimāni, bhikkhave, balāni.	“monks, there are these four powers.
Katamāni cattāri?	Which Four?
Paṭisaṅkhānabalaṃ, bhāvanābalaṃ, anavajjabalaṃ, saṅgahabalaṃ—	The powers of reflection, development, blamelessness, and inclusiveness.
imāni kho, bhikkhave, cattāri balānī”ti.	These are the four powers.”

AN 4.156 Kappa: Eons

156. Kappasutta	156. Eons
“Cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni.	“monks, an eon contains four uncountable periods.
Katamāni cattāri?	Which Four?
Yadā, bhikkhave, kappo saṃvaṭṭati, taṃ na sukaraṃ saṅkhātuṃ—	When an eon contracts, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.	how many years, how many hundreds or thousands or hundreds of thousands of years it takes.
Yadā, bhikkhave, kappo saṃvaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātuṃ—	When an eon remains fully contracted, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.	how many years, how many hundreds or thousands or hundreds of thousands of years it takes.
Yadā, bhikkhave, kappo vivaṭṭati, taṃ na sukaraṃ saṅkhātuṃ—	When an eon expands, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.	how many years, how many hundreds or thousands or hundreds of thousands of years it takes.
Yadā, bhikkhave, kappo vivaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātuṃ—	When an eon remains fully evolved, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.	how many years, how many hundreds or thousands or hundreds of thousands of years it takes.
Imāni kho, bhikkhave, cattāri kappassa asaṅkhyeyyānī”ti.	These are the four uncountable periods of an eon.”

AN 4.157 Roga: Illness

157. Rogasutta	157. Illness
“Dveme, bhikkhave, rogā.	“monks, there are two kinds of illness.
Katame dve?	What two?
Kāyiko ca rogo cetasiko ca rogo.	Mental and physical.
Dissanti, bhikkhave, sattā kāyikena rogena ekampi vassaṃ ārogyaṃ paṭijānamānā, dvepi vassāni ārogyaṃ paṭijānamānā, tīṇipi vassāni ārogyaṃ paṭijānamānā, cattāripi vassāni ārogyaṃ paṭijānamānā, pañcapi vassāni ārogyaṃ paṭijānamānā, dasapi vassāni ārogyaṃ paṭijānamānā, vīsatipi vassāni ārogyaṃ paṭijānamānā, tiṃsampi vassāni ārogyaṃ paṭijānamānā, cattārīsampi vassāni ārogyaṃ paṭijānamānā, paññāsampi vassāni ārogyaṃ paṭijānamānā, vassasatampi, bhiyyopi ārogyaṃ paṭijānamānā.	Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more.
Te, bhikkhave, sattā sudullabhā lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti, aññatra khīṇāsavehi.	But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for a moment, apart from those who have ended the defilements.
Cattārome, bhikkhave, pabbajitassa rogā.	There are four kinds of illness for those gone forth.
Katame cattāro?	Which Four?
Idha, bhikkhave, bhikkhu mahiccho hoti vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.	To start with, a monk has many wishes, is frustrated, and is not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
So mahiccho samāno vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena pāpikaṃ icchaṃ paṇidahati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya.	Because of this, they focus their corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity.
So uṭṭhahati ghaṭati vāyamati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya.	They try hard, strive, and make an effort to get these things.
So saṅkhāya kulāni upasaṅkamati, saṅkhāya nisīdati, saṅkhāya dhammaṃ bhāsati, saṅkhāya uccārapassāvaṃ sandhāreti.	They have an ulterior motive when they visit families. They have an ulterior motive when they sit down, when they speak on Dhamma, and even when they hold it in when they need to go to the toilet.
Ime kho, bhikkhave, cattāro pabbajitassa rogā.	These are the four kinds of illness for those gone forth.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṃ icchaṃ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātikā bhavissāmā’ti.	‘We will not have many wishes or be frustrated. We will be content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 4.158 Parihāni: Decline

158. Parihānisutta	158. Decline
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:	“Reverends, any monk or nun who sees four things inside themselves should conclude:
‘parihāyāmi kusalehi dhammehi’.	‘My skillful Dharmas are declining.
Parihānametaṃ vuttaṃ bhagavatā.	For this is what the Buddha calls decline.’
Katame cattāro?	Which Four?
Rāgavepullattaṃ, dosavepullattaṃ, mohavepullattaṃ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu na kamati.	They have much greed, much hate, and much delusion; and their wisdom eye doesn’t go into the many deep matters.
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:	Any monk or nun who sees these four things inside themselves should conclude:
‘parihāyāmi kusalehi dhammehi’.	‘My skillful Dharmas are declining.
Parihānametaṃ vuttaṃ bhagavatā.	For this is what the Buddha calls decline.’
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:	Any monk or nun who sees four things inside themselves should conclude:
‘na parihāyāmi kusalehi dhammehi’.	‘My skillful Dharmas are not declining.
Aparihānametaṃ vuttaṃ bhagavatā.	For this is what the Buddha calls non-decline.’
Katame cattāro?	Which Four?
Rāgatanuttaṃ, dosatanuttaṃ, mohatanuttaṃ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu kamati.	Their greed, hate, and delusion grow less; and their wisdom eye goes into the many deep matters.
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:	Any monk or nun who sees these four things inside themselves should conclude:
‘na parihāyāmi kusalehi dhammehi’.	‘My skillful Dharmas are not declining.
Aparihānametaṃ vuttaṃ bhagavatā”ti.	For this is what the Buddha calls non-decline.’”

AN 4.159 Bhikkhunī: Nun

159. Bhikkhunīsutta	159. Nun
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho aññatarā bhikkhunī aññataraṃ purisaṃ āmantesi:	And then a certain nun addressed a man:
“ehi tvaṃ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda:	“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
‘itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā.	‘Sir, the nun named so-and-so is sick, suffering, and gravely ill.
Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi:	She bows with her head to your feet.’ And then say:
‘sādhu kira, bhante, ayyo ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’”ti.	‘Sir, please go to the nuns’ quarters to visit that nun out of compassion.’”
“Evaṃ, ayye”ti kho so puriso tassā bhikkhuniyā paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca:	“Yes, ma’am,” that man replied. He did as the nun asked.
“Itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā āyasmato ānandassa pāde sirasā vandati, evañca vadeti: ‘sādhu kira, bhante, āyasmā ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.	Ānanda consented in silence.
Atha kho āyasmā ānando nivāsetvā pattacīvaramādāya yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkami.	Then Ānanda robed up and went to the nuns’ quarters to visit that nun, taking his bowl and robe.
Addasā kho sā bhikkhunī āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.	That nun saw Ānanda coming off in the distance.
Disvā sasīsaṃ pārupitvā mañcake nipajji.	She wrapped herself up from head to foot and laid down on her cot.
Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṃ bhikkhuniṃ etadavoca:	Then Venerable Ānanda went up to her, and sat down on the seat spread out. Then Ānanda said to the nun:
“Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya.	“Sister, this body is produced by food. Relying on food,
Āhāro pahātabbo.	you should give up food.
Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya.	This body is produced by craving. Relying on craving,
Taṇhā pahātabbā.	you should give up craving.
Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya.	This body is produced by conceit. Relying on conceit,
Māno pahātabbo.	you should give up conceit.
Methunasambhūto ayaṃ, bhagini, kāyo.	This body is produced by sex.
Methune ca setughāto vutto bhagavatā.	The Buddha spoke of breaking off everything to do with sex.
‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya.	‘This body is produced by food. Relying on food,
Āhāro pahātabbo’ti, iti kho panetaṃ vuttaṃ.	you should give up food.’ This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:	Take a monk who reflects properly on the food that they eat:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. To put an end to old discomfort and not give rise to new discomfort. And so that I’ll keep on living blamelessly and at ease.’
So aparena samayena āhāraṃ nissāya āhāraṃ pajahati. ‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya āhāro pahātabbo’t	After some time, relying on food, they give up food.
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s why I said what I said.
‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya.	‘This body is produced by craving. Relying on craving,
Taṇhā pahātabbā’ti, iti kho panetaṃ vuttaṃ.	you should give up craving.’ This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Idha, bhagini, bhikkhu suṇāti:	Take a monk who hears this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.	‘They say that the monk named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Tassa evaṃ hoti:	They think:
‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti.	‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life. …’
So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati. ‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya taṇhā pahātabbā’ti,	After some time, relying on craving, they give up craving.
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That's why I said what I said.
‘Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya.	‘This body is produced by conceit. Relying on conceit,
Māno pahātabbo’ti, iti kho panetaṃ vuttaṃ.	you should give up conceit.’ This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Idha, bhagini, bhikkhu suṇāti:	Take a monk who hears this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.	‘They say that the monk named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Tassa evaṃ hoti:	They think:
‘so hi nāma āyasmā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati;	‘Well, that venerable can realize the undefiled freedom of heart and freedom by wisdom in this very life. …
kimaṅgaṃ panāhan’ti.	Why can’t I?’
So aparena samayena mānaṃ nissāya mānaṃ pajahati. ‘Mānasambhūto ayaṃ, bhagini, kāyo, mānaṃ nissāya māno pahātabbo’ti,	After some time, relying on conceit, they give up conceit.
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s why I said what I said.
Methunasambhūto ayaṃ, bhagini, kāyo.	‘This body is produced by sex.
Methune ca setughāto vutto bhagavatā”ti.	The Buddha spoke of breaking off everything to do with sex.’”
Atha kho sā bhikkhunī mañcakā vuṭṭhahitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā āyasmato ānandassa pādesu sirasā nipatitvā āyasmantaṃ ānandaṃ etadavoca:	Then that nun rose from her cot, placed her robe over one shoulder, bowed with her head at Ānanda’s feet, and said:
“accayo maṃ, bhante, accagamā, yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yāhaṃ evamakāsiṃ.	“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to act in that way.
Tassā me, bhante, ayyo ānando accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I can restrain myself in future.”
“Taggha taṃ, bhagini, accayo accagamā, yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yā tvaṃ evamakāsi.	“Indeed, sister, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.
Yato ca kho tvaṃ, bhagini, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.	But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī”ti.	For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

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AN 4.160 Sugatavinaya: The Training of a Holy One

160. Sugatavinayasutta	160. The Training of a Holy One
“Sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“monks, a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Katamo ca, bhikkhave, sugato?	And who is a Holy One?
Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	It’s 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 who wish to train, teacher of gods and humans, awakened, blessed.
Ayaṃ, bhikkhave, sugato.	This is a Holy One.
Katamo ca, bhikkhave, sugatavinayo?	And what is the training of a Holy One?
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Ayaṃ, bhikkhave, sugatavinayo.	This is the training of a Holy One.
Evaṃ sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānanti.	This is how a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	These four things lead to the decline and disappearance of the true Dharma.
Katame cattāro?	Which Four?
Idha, bhikkhave, bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi.	Firstly, the monks memorize discourses that they learned incorrectly, with misplaced words and phrases.
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.	When the words and phrases are misplaced, the meaning is misinterpreted.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the first thing that leads to the decline and disappearance of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū dubbacā honti dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṃ.	Furthermore, the monks are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the second thing that leads to the decline and disappearance of the true Dharma.
Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṃ suttantaṃ paraṃ vācenti.	Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized The Dharmas, the monastic law, and the outlines—don’t carefully make others recite the discourses.
Tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo.	When they pass away, the discourses are cut off at the root, with no-one to preserve them.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the third thing that leads to the decline and disappearance of the true Dharma.
Puna caparaṃ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	Furthermore, the senior monks are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.	Those who come after them follow their example.
Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the fourth thing that leads to the decline and disappearance of the true Dharma.
Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṃvattantīti.	These are four things that lead to the decline and disappearance of the true Dharma.
Cattārome, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.	These four things lead to the continuation, persistence, and enduring of the true Dharma.
Katame cattāro?	Which Four?
Idha, bhikkhave, bhikkhū suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi.	Firstly, the monks memorize discourses that have been learned correctly, with well placed words and phrases.
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.	When the words and phrases are well placed, the meaning is interpreted correctly.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the first thing that leads to the continuation, persistence, and enduring of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā khamā padakkhiṇaggāhino anusāsaniṃ.	Furthermore, the monks are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the second thing that leads to the continuation, persistence, and enduring of the true Dharma.
Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṃ suttantaṃ paraṃ vācenti.	Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized The Dharmas, the monastic law, and the outlines—carefully make others recite the discourses.
Tesaṃ accayena nacchinnamūlako suttanto hoti sappaṭisaraṇo.	When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the third thing that leads to the continuation, persistence, and enduring of the true Dharma.
Puna caparaṃ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	Furthermore, the senior monks are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.	Those who come after them follow their example.
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They too aren’t indulgent or slack …
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the fourth thing that leads to the continuation, persistence, and enduring of the true Dharma.
Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.	These are four things that lead to the continuation, persistence, and enduring of the true Dharma.”

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§ – AN 4 vagga 17 Paṭipadā: Practice

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AN 4.161 Saṅkhitta: In Brief

161. Saṅkhittasutta	161. In Brief
“Catasso imā, bhikkhave, paṭipadā.	“monks, there are four ways of practice.
Katamā catasso?	Which Four?
Dukkhā paṭipadā dandhābhiññā,	Painful practice with slow insight,
dukkhā paṭipadā khippābhiññā,	painful practice with swift insight,
sukhā paṭipadā dandhābhiññā,	pleasant practice with slow insight,
sukhā paṭipadā khippābhiññā—	and pleasant practice with swift insight.
imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

AN 4.162 Vitthāra: In Detail

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§162.1 – (And what’s the painful practice with slow insight?)

Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā?	And what’s the painful practice with slow insight?
Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.
Tassimāni pañcindriyāni mudūni pātubhavanti—	They have these five faculties weakly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.	This is called the painful practice with slow insight.

§162.2 – (And what’s the painful practice with swift insight?)

Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?	And what’s the painful practice with swift insight?
Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	And they have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.	This is called the painful practice with swift insight.

§162.3 – (And what’s pleasant practice with slow insight?)

Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?	And what’s pleasant practice with slow insight?
Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring.
Tassimāni pañcindriyāni mudūni pātubhavanti—	They have these five faculties weakly:
saddhindriyaṃ … pe … paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.	This is called the pleasant practice with slow insight.

§162.4 – (And what’s the pleasant practice with swift insight?)

Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā?	And what’s the pleasant practice with swift insight?
Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	They have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.	This is called the pleasant practice with swift insight.
Imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

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AN 4.163 Asubha: Ugly

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AN ^4.163.1 - (painful practice + slow insight ← asubha topics + weak 5ind🖐️)
AN ^4.163.2 - (painful practice + fast insight ← asubha topics + strong 5ind🖐️)
AN ^4.163.3 - (pleasant practice + slow insight ← 4j🌕 + weak 5ind🖐️)
AN ^4.163.4 - (pleasant practice + fast insight ← 4j🌕 + strong 5ind🖐️)

§163.1 – (painful practice + slow insight ← asubha topics + weak 5ind🖐️)

Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā?	And what’s the painful practice with slow insight?
Idha, bhikkhave, bhikkhu	It’s when a monk
a-subh-ānu-passī kāye viharati,	lives continuously-seeing the un-attractiveness of the body,
āhāre paṭikūla-saññī,	perceives the repulsiveness of food,
sabba-loke an-abhi-rati-saññī,	perceives dis-satisfaction with the whole world,
sabba-saṅkhāresu anicc-ānu-passī;	continuously-sees the impermanence of all co-activities,
maraṇa-saññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni mudūni pātubhavanti—	But they have these five faculties weakly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.	This is called the painful practice with slow insight.

§163.2 – (painful practice + fast insight ← asubha topics + strong 5ind🖐️)

Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?	And what’s the painful practice with swift insight?
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ … pe … paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	And they have these five faculties strongly:
saddhindriyaṃ … pe … paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.	This is called the painful practice with swift insight.

§163.3 – (pleasant practice + slow insight ← 4j🌕 + weak 5ind🖐️)

Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?	And what’s the pleasant practice with slow insight?
Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati;	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ … pe … paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni mudūni pātubhavanti—	But they have these five faculties weakly:
saddhindriyaṃ … pe … paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.	This is called the pleasant practice with slow insight.

§163.4 – (pleasant practice + fast insight ← 4j🌕 + strong 5ind🖐️)

Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā?	And what’s the pleasant practice with swift insight?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk … enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna …
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	And they have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.	This is called the pleasant practice with swift insight.
Imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

❧

AN 4.164 Paṭhamakhama: Patient (1st)

164. Paṭhamakhamasutta	164. Patient (1st)
“Catasso imā, bhikkhave, paṭipadā.	“monks, there are four ways of practice.
Katamā catasso?	Which Four?
Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.	Impatient practice, patient practice, taming practice, and calming practice.
Katamā ca, bhikkhave, akkhamā paṭipadā?	And what’s the impatient practice?
Idha, bhikkhave, ekacco akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati.	It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them.
Ayaṃ vuccati, bhikkhave, akkhamā paṭipadā.	This is called the impatient practice.
Katamā ca, bhikkhave, khamā paṭipadā?	And what’s the patient practice?
Idha, bhikkhave, ekacco akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati.	It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them.
Ayaṃ vuccati, bhikkhave, khamā paṭipadā.	This is called the patient practice.
Katamā ca, bhikkhave, damā paṭipadā?	And what’s the taming practice?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī;	When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;	When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
Ayaṃ vuccati, bhikkhave, damā paṭipadā.	This is called the taming practice.
Katamā ca, bhikkhave, samā paṭipadā?	And what’s the calming practice?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them.
Ayaṃ vuccati, bhikkhave, samā paṭipadā.	This is called the calming practice.
Imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

AN 4.165 Dutiyakhama: Patience (2nd)

165. Dutiyakhamasutta	165. Patience (2nd)
“Catasso imā, bhikkhave, paṭipadā.	“monks, there are four ways of practice.
Katamā catasso?	Which Four?
Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.	Impatient practice, patient practice, taming practice, and calming practice.
Katamā ca, bhikkhave, akkhamā paṭipadā?	And what’s the impatient practice?
Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti.	It’s when a monk cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.
Ayaṃ vuccati, bhikkhave, akkhamā paṭipadā.	This is called the impatient practice.
Katamā ca, bhikkhave, khamā paṭipadā?	And what’s the patient practice?
Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	It’s when a monk endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Ayaṃ vuccati, bhikkhave, khamā paṭipadā.	This is called the patient practice.
Katamā ca, bhikkhave, damā paṭipadā?	And what’s the taming practice?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti … pe …	When a monk sees a sight with their eyes, they don’t get caught up in the features and details. …
sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;	When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
Ayaṃ vuccati, bhikkhave, damā paṭipadā.	This is called the taming practice.
Katamā ca, bhikkhave, samā paṭipadā?	And what’s the calming practice?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them.
Ayaṃ vuccati, bhikkhave, samā paṭipadā.	This is called the calming practice.
Imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

AN 4.166 Ubhaya: Both

166. Ubhayasutta	166. Both
Tatra, bhikkhave, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati. Yampāyaṃ paṭipadā dukkhā, imināpāyaṃ hīnā akkhāyati; yampāyaṃ paṭipadā dandhā, imināpāyaṃ hīnā akkhāyati.	Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow.
Ayaṃ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati.	This practice is said to be inferior in both ways.
Tatra, bhikkhave, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ, bhikkhave, paṭipadā dukkhattā hīnā akkhāyati.	The painful practice with swift insight is said to be inferior because it’s painful.
Tatra, bhikkhave, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ, bhikkhave, paṭipadā dandhattā hīnā akkhāyati.	The pleasant practice with slow insight is said to be inferior because it’s slow.
Tatra, bhikkhave, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Yampāyaṃ paṭipadā sukhā, imināpāyaṃ paṇītā akkhāyati; yampāyaṃ paṭipadā khippā, imināpāyaṃ paṇītā akkhāyati.	The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift.
Ayaṃ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati.	This practice is said to be superior in both ways.
Imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

AN 4.167 Mahāmoggallāna: Moggallāna’s Practice

167. Mahāmoggallānasutta	167. Moggallāna’s Practice
Atha kho āyasmā sāriputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi.	Then Venerable Sāriputta went up to Venerable Mahāmoggallāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca:	When the greetings and polite conversation were over, Sāriputta sat down to one side and said to Mahāmoggallāna:
“Catasso imā, āvuso moggallāna, paṭipadā.	“Reverend Moggallāna, there are four ways of practice.
Imā kho, āvuso, catasso paṭipadā.	These are the four ways of practice.”
Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ katamaṃ te paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti?	Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”
“Catasso imā, āvuso sāriputta, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā.	“Reverend Sāriputta …
Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ yāyaṃ paṭipadā dukkhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti.	I relied on the painful practice with swift insight to free my mind from defilements by not grasping.”

AN 4.168 Sāriputta: Sāriputta’s Practice

168. Sāriputtasutta	168. Sāriputta’s Practice
Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Mahāmoggallāna went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta:
“Catasso imā, āvuso sāriputta, paṭipadā.	“Reverend Sāriputta, there are four ways of practice.
Imā kho, āvuso, catasso paṭipadā.	These are the four ways of practice.”
Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ katamaṃ te paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti?	Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”
“Catasso imā, āvuso moggallāna, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā.	“Reverend Moggallāna …
Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ yāyaṃ paṭipadā sukhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti.	I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.”

AN 4.169 Sa-saṅkhāra: Extra Effort

all

AN ^4.169.4 – (four types of people with 4 ways of getting fully nirvana'd)
AN ^4.169.4.1 - (in the present life by making extra effort = austere practices + strong 5ind)
AN ^4.169.4.2 – (when the body breaks up by making extra effort = austere practices and weak 5ind)
AN ^4.169.4.3 - (in the present life without extra effort: 4 jhānas and strong 5ind)
AN ^4.169.4.4 - (when the body breaks up without extra effort: 4 jhānas and weak 5ind)

“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?

§169.4 – (four types of people with 4 ways of getting fully nirvana'd)

Idha, bhikkhave, ekacco puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.	One person becomes fully nirvana'd in the present life by making extra effort.
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.	One person becomes fully nirvana'd when the body breaks up by making extra effort.
Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.	One person becomes fully nirvana'd in the present life without making extra effort.
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.	One person becomes fully nirvana'd when the body breaks up without making extra effort.

§4.1 – (in the present life by making extra effort = austere practices + strong 5ind)

all

(extra effort means austere practices like asubha, food repulsiveness, etc. Accomplishing in present life instead of after death means 5ind🖐️ were strong)

Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti?	And how does a person become fully nirvana'd in the present life by making extra effort?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.	It’s when a monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	And they have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.	Because of the strength of the five faculties, they become fully nirvana'd in the present life by making extra effort.
Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.	That’s how a person becomes fully nirvana'd in the present life by making extra effort.

§4.2 – (when the body breaks up by making extra effort = austere practices and weak 5ind)

Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti?	How does a person become fully nirvana'd when the body breaks up by making extra effort?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.	It’s when a monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni mudūni pātubhavanti—	But they have these five faculties weakly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti.	Because of the weakness of the five faculties, they become fully nirvana'd when the body breaks up by making extra effort.
Evaṃ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.	That’s how a person becomes fully nirvana'd when the body breaks up by making extra effort.

§4.3 – (in the present life without extra effort: 4 jhānas and strong 5ind)

Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti?	And how does a person become fully nirvana'd in the present life without making extra effort?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk … enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna …
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ … pe … paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	And they have these five faculties strongly:
saddhindriyaṃ … pe … paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.	Because of the strength of the five faculties, they become fully nirvana'd in the present life without making extra effort.
Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.	That’s how a person becomes fully nirvana'd in the present life without making extra effort.

§4.4 – (when the body breaks up without extra effort: 4 jhānas and weak 5ind)

Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti?	And how does a person become fully nirvana'd when the body breaks up without making extra effort?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk … enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna …
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni … pe … paññindriyaṃ.	But they have these five faculties weakly: faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti.	Because of the weakness of the five faculties, they become fully nirvana'd when the body breaks up without making extra effort.
Evaṃ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.	That’s how a person becomes fully nirvana'd when the body breaks up without making extra effort.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

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AN 4.170 Yuganaddha: In Conjunction

170. Yuganaddhasutta	170. In Conjunction
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Tatra kho āyasmā ānando bhikkhū āmantesi:	There Ānanda addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā ānando etadavoca:	Ānanda said this:
“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so catūhi maggehi, etesaṃ vā aññatarena.	“Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths.
Katamehi catūhi?	Which Four?
Idha, āvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti.	Take a monk who develops serenity before discernment.
Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati.	As they do so, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.
Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti.	Another monk develops discernment before serenity.
Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati.	As they do so, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.
Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti.	Another monk develops serenity and discernment in conjunction.
Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati.	As they do so, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.
Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti.	Another monk’s mind is seized by restlessness to realize The Dharma.
Hoti so, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati.	But there comes a time when their mind is stilled internally; it settles, unifies, and becomes undistractify-&-lucidifyd in samādhi.
Tassa maggo sañjāyati.	The path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so imehi catūhi maggehi, etesaṃ vā aññatarenā”ti.	All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”

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§ – AN 4 vagga 18 Sañcetaniya: Intention

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AN 4.171 Cetanā: Intention

171. Cetanāsutta	171. Intention
“Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.	“monks, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself.
Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.	As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself.
Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.	As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.
Sāmaṃ vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.	By oneself one instigates the co-doing that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself.
Pare vāssa taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.	Or else others instigate the co-doing …
Sampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.	One consciously instigates the co-doing …
Asampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.	Or else one unconsciously instigates the co-doing …
Imesu, bhikkhave, dhammesu avijjā anupatitā,	Ignorance is included in all these things.
avijjāya tveva asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, so mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ,	But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.
khettaṃ taṃ na hoti … pe … vatthu taṃ na hoti … pe … āyatanaṃ taṃ na hoti … pe … adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhanti.	There is no field, no ground, no scope, and no basis, conditioned by which that pleasure and pain arise in oneself.
Cattārome, bhikkhave, attabhāvapaṭilābhā.	monks, there are four kinds of reincarnation.
Katame cattāro?	Which Four?
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā.	There is a reincarnation where one’s own intention is effective, not that of others.
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā.	There is a reincarnation where the intention of others is effective, not one’s own.
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca.	There is a reincarnation where both one’s own and others’ intentions are effective.
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā.	There is a reincarnation where neither one’s own nor others’ intentions are effective.
Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā”ti.	These are the four kinds of reincarnation.”
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:	When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi:	“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
‘tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.	Take the case of the reincarnation where one’s own intention is effective, not that of others. Those sentient beings pass away from that realm due to their own intention.
Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.	Take the case of the reincarnation where the intention of others is effective, not one’s own. Those sentient beings pass away from that realm due to the intention of others.
Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.	Take the case of the reincarnation where both one’s own and others’ intentions are effective. Those sentient beings pass away from that realm due to both their own and others’ intentions.
Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’”ti?	But sir, in the case of the reincarnation where neither one’s own nor others’ intentions are effective, what kind of gods does this refer to?”
“Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti.	“Sāriputta, it refers to the gods reborn in the dimension of neither perception nor non-perception.”
“Ko nu kho, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ?	“What is the cause, sir, what is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence,
Ko pana, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti?	while others are non-returners who don’t come back?”
“Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati.	“Sāriputta, take a person who hasn’t given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati;	They enjoy it and like it and find it satisfying.
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception.
So tato cuto āgāmī hoti āgantā itthattaṃ.	When they pass away from there, they’re a returner, who comes back to this state of existence.
Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati.	Sāriputta, take a person who has given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati;	They enjoy it and like it and find it satisfying.
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception.
So tato cuto anāgāmī hoti anāgantā itthattaṃ.	When they pass away from there, they’re a non-returner, not coming back to this state of existence.
Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ.	This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence,
Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti.	while others are non-returners who don’t come back.”

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AN 4.172 Vibhatti: Sāriputta’s Attainment of Textual Analysis

172. Vibhattisutta	172. Sāriputta’s Attainment of Textual Analysis
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso.	“Reverends, I realized the textual analysis of the meaning—piece by piece and expression by expression—a fortnight after I ordained.
Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.	In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it.
Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena.	Whoever has any doubt or uncertainty, let them ask me,
Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.	I will answer. Our teacher is present, he who is so very skilled in our Dharmas.
Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.	I realized the textual analysis of the text—piece by piece and expression by expression—a fortnight after I ordained. …
Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.	I realized the textual analysis of terminology—piece by piece and expression by expression—a fortnight after I ordained. …
Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso.	I realized the textual analysis of eloquence—piece by piece and expression by expression—a fortnight after I ordained.
Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.	In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it.
Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena.	If anyone has any doubt or uncertainty, let them ask me,
Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo”ti.	I will answer. Our teacher is present, he who is so very skilled in our Dharmas.”

AN 4.173 Mahākoṭṭhika: With Mahākoṭṭhita

173. Mahākoṭṭhikasutta	173. With Mahākoṭṭhita
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta:
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī”ti?	“Reverend, when the six fields of contact have faded away and ceased with nothing left over, does something else exist?”
“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī”ti?	“Does nothing else exist?”
“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī”ti?	“Do both something else and nothing else exist?”
“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī”ti?	“Do neither something else nor nothing else exist?”
“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”
“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṃ, āvuso’ti vadesi.	“Reverend, when asked whether—when the six fields of contact have faded away and ceased with nothing left over—something else exists, you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno:	When asked whether nothing else exists,
‘mā hevaṃ, āvuso’ti vadesi.	you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno:	When asked whether both something else and nothing else exist,
‘mā hevaṃ, āvuso’ti vadesi.	you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno:	When asked whether neither something else nor nothing else exist,
‘mā hevaṃ, āvuso’ti vadesi.	you say ‘don’t put it like that’.
Yathā kathaṃ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo”ti?	How then should we see the meaning of this statement?”
“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	“If you say that, ‘When the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘nothing else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘neither something else nor nothing else exists’, you’re proliferating the unproliferated.
Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati;	The scope of the six fields of contact extends as far as the scope of proliferation.
yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati.	The scope of proliferation extends as far as the scope of the six fields of contact.
Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.	When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.”

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AN 4.174 Ānanda: With Ānanda

174. Ānandasutta	174. With Ānanda
Atha kho āyasmā ānando yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ sammodi.	Then Venerable Ānanda went up to Venerable Mahākoṭṭhita, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ mahākoṭṭhikaṃ etadavoca:	When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Mahākoṭṭhita:
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī”ti?	“Reverend, when these six fields of contact have faded away and ceased with nothing left over, does anything else exist?”
“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī”ti?	“Does nothing else exist?”
“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī”ti?	“Do both something else and nothing else exist?”
“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī”ti?	“Do neither something else nor nothing else exist?”
“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”
“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno:	“Reverend, when asked these questions,
‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno: ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno: ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno: ‘mā hevaṃ, āvuso’ti vadesi.	you say ‘don’t put it like that’.
Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?	… How then should we see the meaning of this statement?”
“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	“If you say that ‘when the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘nothing else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘neither something else nor nothing else exist’, you’re proliferating the unproliferated.
Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati.	The scope of the six fields of contact extends as far as the scope of proliferation.
Yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati.	The scope of proliferation extends as far as the scope of the six fields of contact.
Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.	When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.”

AN 4.175 Upavāṇa: With Upavāṇa

175. Upavāṇasutta	175. With Upavāṇa
Atha kho āyasmā upavāṇo yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Upavāṇa went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Upavāṇa sat down to one side, and said to Sāriputta:
“Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī”ti?	“Reverend Sāriputta, do you become a terminator because of knowledge?”
“No hidaṃ, āvuso”.	“That’s not it, reverend.”
“Kiṃ panāvuso sāriputta, caraṇenantakaro hotī”ti?	“Do you become a terminator because of conduct?”
“No hidaṃ, āvuso”.	“That’s not it, reverend.”
“Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī”ti?	“Do you become a terminator because of both knowledge and conduct?”
“No hidaṃ, āvuso”.	“That’s not it, reverend.”
“Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī”ti?	“Do you become a terminator for some reason other than knowledge and conduct?”
“No hidaṃ, āvuso”.	“That’s not it, reverend.”
“‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno:	“Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason,
‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṃ, āvuso’ti vadesi.	you say ‘that’s not it’.
Yathā kathaṃ panāvuso, antakaro hotī”ti?	How then do you become a terminator?”
“Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.	“Reverend, if you became a terminator because of knowledge, then even someone who still has grasping could be a terminator.
Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.	If you became a terminator because of conduct, then even someone who still has grasping could be a terminator.
Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.	If you became a terminator because of both knowledge and conduct, then even someone who still has grasping could be a terminator.
Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa.	If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator.
Puthujjano hi, āvuso, aññatra vijjācaraṇena.	For an ordinary person lacks knowledge and conduct.
Caraṇavipanno kho, āvuso, yathābhūtaṃ na jānāti na passati.	Reverend, someone lacking good conduct does not know and see things as they are.
Caraṇasampanno yathābhūtaṃ jānāti passati.	Someone accomplished in good conduct knows and sees things as they are.
Yathābhūtaṃ jānaṃ passaṃ antakaro hotī”ti.	Knowing and seeing things as they are, one is a terminator.”

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AN 4.176 Āyācana: Aspiration

176. Āyācanasutta	176. Aspiration
“Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya:	“monks, a faithful monk would rightly aspire:
‘tādiso homi yādisā sāriputtamoggallānā’ti.	‘May I be like Sāriputta and Moggallāna!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggallānā.	These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.
Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya:	A faithful nun would rightly aspire:
‘tādisā homi yādisā khemā ca bhikkhunī uppalavaṇṇā cā’ti.	‘May I be like the nuns Khemā and Uppalavaṇṇā!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca.	These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.
Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya:	A faithful layman would rightly aspire:
‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti.	‘May I be like the householder Citta and Hatthaka of Aḷavī!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako.	These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Aḷavī.
Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya:	A faithful laywoman would rightly aspire:
‘tādisā homi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti.	‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti.	These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”

AN 4.177 Rāhula: With Rāhula

177. Rāhulasutta	177. With Rāhula
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca:	Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Yā ca, rāhula, ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.	“Rāhula, the interior earth element and the exterior earth element are just the earth element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.	When you really see with proper understanding, you reject the earth element, detaching the mind from the earth element.
Yā ca, rāhula, ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.	The interior water element and the exterior water element are just the water element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.	When you really see with proper understanding, you reject the water element, detaching the mind from the water element.
Yā ca, rāhula, ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.	The interior fire element and the exterior fire element are just the fire element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.	When you really see with proper understanding, you reject the fire element, detaching the mind from the fire element.
Yā ca, rāhula, ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, vāyodhāturevesā.	The interior air element and the exterior air element are just the air element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.	When you really see with proper understanding, you reject the air element, detaching the mind from the air element.
Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṃ na attaniyaṃ samanupassati, ayaṃ vuccati, rāhula, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.	When a monk sees these four elements as neither self nor belonging to self, they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

AN 4.178 Jambālī: Billabong

178. Jambālīsutta	178. Billabong
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	Take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.	They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.	You wouldn’t expect that monk to stop identifying.
Seyyathāpi, bhikkhave, puriso lepagatena hatthena sākhaṃ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi bajjheyyapi;	Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it.
evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	In the same way, take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.	They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.	You wouldn’t expect that monk to stop identifying.
Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	Next, take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.	They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.	You’d expect that monk to stop identifying.
Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṃ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya;	Suppose a person were to grab a branch with a clean hand. Their hand wouldn’t stick, hold, or bind to it.
evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	In the same way, take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.	They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.	You’d expect that monk to stop identifying.
Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	Next, take a monk who enters and remains in a peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.	They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.	You wouldn’t expect that monk to smash ignorance.
Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā.	Suppose there was a billabong that had been stagnant for many years.
Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṃ anuppaveccheyya.	And someone was to close off the inlets and open up the drains, and the heavens didn’t provide enough rain.
Evañhi tassā, bhikkhave, jambāliyā na āḷippabhedo pāṭikaṅkho.	You wouldn’t expect that billabong to break its banks.
Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	In the same way, take a monk who enters and remains in a certain peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.	They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.	You wouldn’t expect that monk to smash ignorance.
Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	Next, take a monk who enters and remains in a peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.	They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho.	You’d expect that monk to smash ignorance.
Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā.	Suppose there was a billabong that had been stagnant for many years.
Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṃ anuppaveccheyya.	And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain.
Evañhi tassā, bhikkhave, jambāliyā āḷippabhedo pāṭikaṅkho.	You’d expect that billabong to break its banks.
Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	In the same way, take a monk who enters and remains in a certain peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.	They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho.	You’d expect that monk to smash ignorance.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

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AN 4.179 Nibbāna: nirvana

179. Nibbānasutta	179. nirvana
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:
“ko nu kho, āvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti?	“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?”
“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ nappajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ nappajānanti.	“Reverend Ānanda, it’s because some sentient beings don’t really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration.
Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti.	That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life.”
“Ko panāvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?	“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully nirvana'd in the present life?”
“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ pajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ pajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ pajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ pajānanti.	“Reverend Ānanda, it’s because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration.
Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.	That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.”

AN 4.180 Mahāpadesa: The Four Great References

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(99% translation by B. Sujato‍)
AN ^4.180.1 - (if you hear and memorize Dhamma from one who heard Buddha)
AN ^4.180.1.1 - (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma)
AN ^4.180.1.2 - (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)
AN ^4.180.2 - (if you hear and memorize Dhamma from leaders and senior monastic sangha)
AN ^4.180.2.1 - (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma)
AN ^4.180.2.2 - (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)
AN ^4.180.3 - (if you hear and memorize Dhamma from several learned senior monastics)
AN ^4.180.3.1 - (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma)
AN ^4.180.3.2 - (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)
AN ^4.180.4 - (if you hear and memorize Dhamma from a senior monastic)
AN ^4.180.4.1 - (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma)
AN ^4.180.4.2 - (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)

Ekaṃ samayaṃ bhagavā bhoganagare viharati ānandacetiye.	At one time the Buddha was staying near the city of Bhoga, at the Ānanda Tree-shrine.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“cattārome, bhikkhave, mahāpadese desessāmi,	“monks, I will teach you the four great references.
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

§180.1 – (if you hear and memorize Dhamma from one who heard Buddha)

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“Katame, bhikkhave, cattāro mahāpadesā?	“monks, what are the four great references?
Idha, bhikkhave, bhikkhu evaṃ vadeyya:	Take a monk who says:
‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ—	‘Reverend, I have heard and learned this in the presence of the Buddha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.

§1.1 – (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma)

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
imassa ca bhikkhuno duggahitan’ti.	It has been incorrectly memorized by that monk.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.

§1.2 – (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)

Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ—	‘Reverend, I have heard and learned this in the presence of the Buddha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
imassa ca bhikkhuno suggahitan’ti.	It has been correctly memorized by that monk.’
Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.	You should remember it. This is the first great reference.

§180.2 – (if you hear and memorize Dhamma from leaders and senior monastic sangha)

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Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho.	‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of that Saṅgha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.

§2.1 – (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma)

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca saṅghassa duggahitan’ti.	It has been incorrectly memorized by that Saṅgha.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.

§2.2 – (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)

Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho.	‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of that Saṅgha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca saṅghassa suggahitan’ti.	It has been correctly memorized by that Saṅgha.’
Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.	You should remember it. This is the second great reference.

§180.3 – (if you hear and memorize Dhamma from several learned senior monastics)

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Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.	‘In such-and-such monastery there are several senior monks who are very learned, knowledgeable in the scriptures, who remember The Dharmas, the texts on monastic training, and the outlines.
Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of those senior monks:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.

§3.1 – (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma)

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
tesañca therānaṃ duggahitan’ti.	It has been incorrectly memorized by those senior monks.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.

§3.2 – (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)

Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.	‘In such-and-such monastery there are several senior monks who are very learned, knowledgeable in the scriptures, who remember The Dharmas, the texts on monastic training, and the outlines.
Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of those senior monks:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
tesañca therānaṃ suggahitan’ti.	It has been correctly memorized by those senior monks.’
Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.	You should remember it. This is the third great reference.

§180.4 – (if you hear and memorize Dhamma from a senior monastic)

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Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.	‘In such-and-such monastery there is a single senior monk who is very learned and knowledgeable in the scriptures, who has memorized The Dharmas, the texts on monastic discipline, and the outlines.
Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of that senior monk:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.

§4.1 – (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma)

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic discipline.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic discipline, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca therassa duggahitan’ti.	It has been incorrectly memorized by that senior monk.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.

§4.2 – (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)

Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.	‘In such-and-such monastery there is a single senior monk who is very learned and knowledgeable in the scriptures, who has memorized The Dharmas, the texts on monastic discipline, and the outlines.
Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of that senior monk:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic discipline.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the monastic law, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca therassa suggahitan’ti.	It has been correctly memorized by that senior monk.’
Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha.	You should remember it. This is the fourth great reference.
Ime kho, bhikkhave, cattāro mahāpadesā”ti.	These are the four great references.”

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§ – AN 4 vagga 19 Brāhmaṇa: Brahmins

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AN 4.181 Yodhājīva: A Warrior

181. Yodhājīvasutta	181. A Warrior
“Catūhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	“monks, a warrior with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, yodhājīvo ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.	He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	A warrior with these four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, bhikkhu ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.	He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects.
Kathañca, bhikkhave, bhikkhu ṭhānakusalo hoti?	And how is a monk skilled in the basics?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu ṭhānakusalo hoti.	That’s how a monk is skilled in the basics.
Kathañca, bhikkhave, bhikkhu dūrepātī hoti?	And how is a monk a long-distance shooter?
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	It’s when a monk truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	They truly see any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, bhikkhave, bhikkhu dūrepātī hoti.	That’s how a monk is a long-distance shooter.
Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti?	And how is a monk a marksman?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.	That’s how a monk is a marksman.
Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti?	And how does a monk shatter large objects?
Idha, bhikkhave, bhikkhu mahantaṃ avijjākkhandhaṃ padāletā.	It’s when a monk shatters the great mass of ignorance.
Evaṃ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti.	That’s how a monk shatters large objects.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these four factors … is the supreme field of merit for the world.”

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AN 4.182 Pāṭibhoga: Guarantee

182. Pāṭibhogasutta	182. Guarantee
“Catunnaṃ, bhikkhave, dhammānaṃ natthi koci pāṭibhogo—	“There are four things that no-one can guarantee—
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.	not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.
Katamesaṃ catunnaṃ?	Which Four?
‘Jarādhammaṃ mā jīrī’ti natthi koci pāṭibhogo— samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ;	No-one can guarantee that someone liable to grow old will not grow old.
‘byādhidhammaṃ mā byādhiyī’ti natthi koci pāṭibhogo— samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ;	No-one can guarantee that someone liable to sickness will not get sick.
‘maraṇadhammaṃ mā mīyī’ti natthi koci pāṭibhogo— samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ;	No-one can guarantee that someone liable to death will not die.
‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṅkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṃ jātijarāmaraṇikāni, tesaṃ vipāko mā nibbattī’ti natthi koci pāṭibhogo— samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.	No-one can guarantee that the bad deeds done in past lives—corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.
Imesaṃ kho, bhikkhave, catunnaṃ dhammānaṃ natthi koci pāṭibhogo—	These are the four things that no-one can guarantee—
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmin”ti.	not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.”

AN 4.183 Suta: Vassakāra on What is Heard

183. Sutasutta	183. Vassakāra on What is Heard
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi:	“Master Gotama, this is my doctrine and view:
‘yo koci diṭṭhaṃ bhāsati—	There’s nothing wrong with talking about what you’ve seen, saying:
evaṃ me diṭṭhanti, natthi tato doso;	‘So I have seen.’
yo koci sutaṃ bhāsati—	There’s nothing wrong with talking about what you’ve heard, saying:
evaṃ me sutanti, natthi tato doso;	‘So I have heard.’
yo koci mutaṃ bhāsati—	There’s nothing wrong with talking about what you’ve thought, saying:
evaṃ me mutanti, natthi tato doso;	‘So I have thought.’
yo koci viññātaṃ bhāsati—	There’s nothing wrong with talking about what you’ve cognized, saying:
evaṃ me viññātanti, natthi tato doso’”ti.	‘So I have cognized.’”
“Nāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ bhāsitabbanti vadāmi;	“Brahmin, I don’t say you should talk about everything you see, hear, think, and cognize.
na panāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ sutaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ sutaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ mutaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ mutaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ na bhāsitabbanti vadāmi.	But I also don’t say you should talk about nothing you see, hear, think, and cognize.
Yañhi, brāhmaṇa, diṭṭhaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ diṭṭhaṃ na bhāsitabbanti vadāmi.	When talking about certain things you’ve seen, heard, thought, or cognized, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t talk about those things.
Yañca khvassa, brāhmaṇa, diṭṭhaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ diṭṭhaṃ bhāsitabbanti vadāmi.	When talking about other things you’ve seen, heard, thought, or cognized, unskillful Dharmas decline while skillful Dharmas grow. I say that you should talk about those things.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.	Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

AN 4.184 Abhaya: Fearless

184. Abhayasutta	184. Fearless
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi:	“Master Gotama, this is my doctrine and view:
‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassā’”ti.	‘All those liable to death are frightened and terrified of death.’”
“Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa;	“Brahmin, some of those liable to death are frightened and terrified of death.
atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.	But some of those liable to death are not frightened and terrified of death.
Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa?	Who are those frightened of death?
Idha, brāhmaṇa, ekacco kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	It’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti.	‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	They sorrow and wail and lament, beating their breast and falling into confusion.
Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.	This is someone who is frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	Furthermore, it’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for the body.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti.	‘This body that I love so much will leave me, and I’ll leave it.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	They sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.	This, too, is someone who is frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco akatakalyāṇo hoti akatakusalo akatabhīruttāṇo katapāpo kataluddo katakibbiso.	Furthermore, it’s someone who hasn’t done good and skillful things that keep them safe, but has done bad, violent, and corrupt things.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ;	‘Well, I haven’t done good and skillful things that keep me safe.
kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ.	And I have done bad, violent, and corrupt things.
Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti.	When I depart, I’ll go to the place where people who’ve done such things go.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	They sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.	This, too, is someone who is frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.	Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true Dharma.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti.	‘I’m doubtful, uncertain, and undecided about the true Dharma.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	They sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.	This, too, is someone who is frightened of death.
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā bhāyanti, santāsaṃ āpajjanti maraṇassa.	These are the four people liable to death who are frightened and terrified of death.
Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa?	Who are those not frightened of death?
Idha, brāhmaṇa, ekacco kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.	It’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti:	they don’t think:
‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti.	‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.	This is someone who’s not frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.	Furthermore, it’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for the body.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti:	they don’t think:
‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti.	‘This body that I love so much will leave me, and I’ll leave it.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.	This, too, is someone who’s not frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco akatapāpo hoti akataluddo akatakibbiso katakalyāṇo katakusalo katabhīruttāṇo.	Furthermore, it’s someone who hasn’t done bad, violent, and corrupt deeds, but has done good and skillful deeds that keep them safe.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ;	‘Well, I haven’t done bad, violent, and corrupt things.
kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ.	And I have done good and skillful deeds that keep me safe.
Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti.	When I depart, I’ll go to the place where people who’ve done such things go.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.	This, too, is someone who’s not frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme.	Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true Dharma.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti.	‘I’m not doubtful, uncertain, or undecided about the true Dharma.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.	This, too, is someone who’s not frightened of death.
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā na bhāyanti, na santāsaṃ āpajjanti maraṇassā”ti.	These are the four people liable to death who are not frightened and terrified of death.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

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AN 4.185 Brāhmaṇasacca: Truths of the Brahmins

185. Brāhmaṇasaccasutta	185. Truths of the Brahmins
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.	Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīre paribbājakārāmo tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the bank of the Sappinī river.
Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarā kathā udapādi:	Now at that time this discussion came up while those wanderers who follow other paths were sitting together:
“itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī”ti.	“The truths of the brahmins are like this; the truths of the brahmins are like that.”
Atha kho bhagavā yena te paribbājakā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca:	Then the Buddha went up to those wanderers, sat down on the seat spread out, and said to them:
“Kāya nuttha, paribbājakā, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Wanderers, what were you sitting talking about just now? What conversation was unfinished?”
“Idha, bho gotama, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	“Well, Master Gotama, this discussion came up among us while we were sitting together:
‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’”ti.	‘The truths of the brahmins are like this; the truths of the brahmins are like that.’”
“Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	“Wanderers, I declare these four truths of the brahmins, having realized them with my own insight.
Katamāni cattāri?	Which Four?
Idha, paribbājakā, brāhmaṇo evamāha:	Take a brahmin who says:
‘sabbe pāṇā avajjhā’ti.	‘No sentient beings should be killed.’
Iti vadaṃ brāhmaṇo saccaṃ āha, no musā.	Saying this, a brahmin speaks the truth, not lies.
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati.	But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Api ca yadeva tattha saccaṃ tadabhiññāya pāṇānaṃyeva anuddayāya anukampāya paṭipanno hoti.	Rather, they simply practice out of kindness and compassion for living creatures, having had insight into the truth of that.
Puna caparaṃ, paribbājakā, brāhmaṇo evamāha:	Take another brahmin who says:
‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti.	‘All sensual pleasures are impermanent, suffering, and perishable.’
Iti vadaṃ brāhmaṇo saccamāha, no musā.	Saying this, a brahmin speaks the truth, not lies.
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati.	But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Api ca yadeva tattha saccaṃ tadabhiññāya kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.	Rather, they simply practice for disenchantment, dispassion, and cessation regarding sensual pleasures, having had insight into the truth of that.
Puna caparaṃ, paribbājakā, brāhmaṇo evamāha:	Take another brahmin who says:
‘sabbe bhavā aniccā … pe … tadabhiññāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.	‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disenchantment, dispassion, and cessation regarding future lives, having had insight into the truth of that.
Puna caparaṃ, paribbājakā, brāhmaṇo evamāha:	Take another brahmin who says:
‘nāhaṃ kvacani kassaci kiñcanatasmiṃ na ca mama kvacani katthaci kiñcanatatthī’ti.	‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’
Iti vadaṃ brāhmaṇo saccaṃ āha, no musā.	Saying this, a brahmin speaks the truth, not lies.
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati.	But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Api ca yadeva tattha saccaṃ tadabhiññāya ākiñcaññaṃyeva paṭipadaṃ paṭipanno hoti.	Rather, they simply practice the path of nothingness, having had insight into the truth of that.
Imāni kho, paribbājakā, cattāri brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.	These are the four truths of the brahmins that I declare, having realized them with my own insight.”

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AN 4.186 Ummagga: Approach

186. Ummaggasutta	186. Approach
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then one of the monks went up to the Buddha, bowed, sat down to one side, and said to him:
“kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī”ti?	“Sir, what leads the world on? What drags it around? What arises and takes control?”
“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.	Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, bhikkhu, pucchasi:	For you asked:
‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī’”ti?	‘What leads the world on? What drags it around? What arises and takes control?’”
“Evaṃ, bhante”.	“Yes, sir.”
“Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṃ gacchatī”ti.	“monk, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:	Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati.	“Sir, they speak of ‘a learned memorizer of The Dharma’.
Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti?	How is a learned memorizer of The Dharma defined?”
“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Bhaddako kho te, bhikkhu ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi: ‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’”ti? “Evaṃ, bhante”.	Your approach and articulation are excellent, and it’s a good question. …
“Bahū kho, bhikkhu, mayā dhammā desitā—	I have taught many Dharmas:
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṃvacanāyā”ti.	But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that Dharma, they’re qualified to be called a ‘learned memorizer of The Dharma’.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:	Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati.	“Sir, they speak of ‘a learned person with penetrating wisdom’.
Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī”ti?	How is a learned person with penetrating wisdom defined?”
“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi: ‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’”ti? “Evaṃ, bhante”.	Your approach and articulation are excellent, and it’s a good question. …
“Idha, bhikkhu, bhikkhuno ‘idaṃ dukkhan’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati;	Take a monk who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom.
‘ayaṃ dukkhasamudayo’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati;	They’ve heard: ‘This is the origin of suffering’ …
‘ayaṃ dukkhanirodho’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati;	‘This is the cessation of suffering’ …
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati.	‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom.
Evaṃ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti.	That’s how a person is learned, with penetrating wisdom.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:	Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati.	“Sir, they speak of ‘an astute person with great wisdom’.
Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī”ti?	How is an astute person with great wisdom defined?”
“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ bhikkhu pucchasi: ‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’”ti? “Evaṃ, bhante”.	Your approach and articulation are excellent, and it’s a good question. …
“Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti.	An astute person with great wisdom is one who has no intention to hurt themselves, or to hurt others, or to hurt both. When they think, they only think of the benefit for themselves, for others, for both, and for the whole world.
Evaṃ kho, bhikkhu, paṇḍito mahāpañño hotī”ti.	That’s how a person is astute, with great wisdom.”

❧

AN 4.187 Vassakāra: With Vassakāra

187. Vassakārasutta	187. With Vassakāra
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Jāneyya nu kho, bho gotama, asappuriso asappurisaṃ:	“Master Gotama, could a bad person know of a bad person:
‘asappuriso ayaṃ bhavan’”ti?	‘This fellow is a bad person’?”
“Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya: ‘asappuriso ayaṃ bhavan’”ti.	“That’s impossible, brahmin, it can’t happen.”
“Jāneyya pana, bho gotama, asappuriso sappurisaṃ:	“Could a bad person know of a good person:
‘sappuriso ayaṃ bhavan’”ti?	‘This fellow is a good person’?”
“Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya: ‘sappuriso ayaṃ bhavan’”ti.	“That too is impossible, it can’t happen.”
“Jāneyya nu kho, bho gotama, sappuriso sappurisaṃ:	“Master Gotama, could a good person know of a good person:
‘sappuriso ayaṃ bhavan’”ti?	‘This fellow is a good person’?”
“Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya: ‘sappuriso ayaṃ bhavan’”ti.	“That, brahmin, is possible.”
“Jāneyya pana, bho gotama, sappuriso asappurisaṃ:	“Could a good person know of a bad person:
‘asappuriso ayaṃ bhavan’”ti?	‘This fellow is a bad person’?”
“Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya: ‘asappuriso ayaṃ bhavan’”ti.	“That too is possible.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing,
Yāva subhāsitañcidaṃ bhotā gotamena:	how well said this was by Master Gotama:
‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya— asappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya— sappuriso ayaṃ bhavanti.	‘It’s impossible, it can’t happen, that a bad person could know …
Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya— sappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya— asappuriso ayaṃ bhavan’ti.	But it is possible that a good person could know …’
Ekamidaṃ, bho gotama, samayaṃ todeyyassa brāhmaṇassa parisati parūpārambhaṃ vattenti:	Once, members of the brahmin Todeyya’s assembly were going on complaining about others:
‘bālo ayaṃ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammanti.	‘This King Eḷeyya is a fool to be so devoted to Rāmaputta. He even shows him the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.
Imepi rañño eḷeyyassa parihārakā bālā—	And these king’s men are fools too—
yamako moggallo uggo nāvindakī gandhabbo aggivesso, ye samaṇe rāmaputte abhippasannā, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamman’ti.	Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—for they show the same kind of deference to Rāmaputta.’
Tyāssudaṃ todeyyo brāhmaṇo iminā nayena neti.	Then the brahmin Todeyya reasoned with them like this:
‘Taṃ kiṃ maññanti, bhonto,	‘What do you think, sirs?
paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’ti?	When it comes to the various duties and speeches, isn’t King Eḷeyya astute, even better than the experts?’
‘Evaṃ, bho, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataroti.	‘That’s true, sir.’
Yasmā ca kho, bho, samaṇo rāmaputto raññā eḷeyyena paṇḍitena paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarena alamatthadasataro, tasmā rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ’.	‘It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.
‘Taṃ kiṃ maññanti, bhonto, paṇḍitā rañño eḷeyyassa parihārakā—	What do you think, sirs?
yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarā’ti?	When it comes to the various duties and speeches, aren’t the king’s men—Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—astute, even better than the experts?’
‘Evaṃ, bho, paṇḍitā rañño eḷeyyassa parihārakā— yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarāti.	‘That’s true, sir.’
Yasmā ca kho, bho, samaṇo rāmaputto rañño eḷeyyassa parihārakehi paṇḍitehi paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro, tasmā rañño eḷeyyassa parihārakā samaṇe rāmaputte abhippasannā;	‘It’s because Rāmaputta is even more astute and expert than the king’s men that they have such devotion to him. …
samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamman’ti.	It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.’
Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	It’s incredible, Master Gotama, it’s amazing,
Yāva subhāsitañcidaṃ bhotā gotamena:	how well said this was by Master Gotama:
‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya— asappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya— sappuriso ayaṃ bhavanti.	‘It’s impossible, it can’t happen, that a bad person could know …
Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya— sappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya— asappuriso ayaṃ bhavan’ti.	But it is possible that a good person could know …
Handa ca dāni mayaṃ, bho gotama, gacchāma.	Well, now, Master Gotama, I must go.
Bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti.	“Please, brahmin, go at your convenience.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.	Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

❧

AN 4.188 Upaka: With Upaka

188. Upakasutta	188. With Upaka
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho upako maṇḍikāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upako maṇḍikāputto bhagavantaṃ etadavoca:	Then Upaka the son of Maṇḍikā went up to the Buddha, bowed, sat down to one side, and said to him:
“Ahañhi, bhante, evaṃvādī evaṃdiṭṭhi:	“Sir, this is my doctrine and view:
‘yo koci parūpārambhaṃ vatteti, parūpārambhaṃ vattento sabbo so na upapādeti.	‘Whoever goes on complaining about others without giving any reasons
Anupapādento gārayho hoti upavajjo’”ti.	is reprehensible and at fault.’”
“Parūpārambhañce, upaka, vatteti parūpārambhaṃ vattento na upapādeti, anupapādento gārayho hoti upavajjo.	“Upaka, if someone goes on complaining about others without giving a reason, they’re reprehensible and at fault.
Tvaṃ kho, upaka, parūpārambhaṃ vattesi, parūpārambhaṃ vattento na upapādesi, anupapādento gārayho hosi upavajjo”ti.	But that’s what you do, so you’re reprehensible and at fault!”
“Seyyathāpi, bhante, ummujjamānakaṃyeva mahatā pāsena bandheyya;	“Sir, like a fish caught in a big trap just as it rises,
evamevaṃ kho ahaṃ, bhante, ummujjamānakoyeva bhagavatā mahatā vādapāsena baddho”ti.	so the Buddha caught me in a big trap of words just as I rose up.”
“Idaṃ akusalanti kho, upaka, mayā paññattaṃ.	“Upaka, I’ve declared: ‘This is unskillful.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—	And there are limitless words, phrases, and Dharmas of the Realized One about that:
itipidaṃ akusalanti.	‘This is another way of saying that this is unskillful.’
Taṃ kho panidaṃ akusalaṃ pahātabbanti kho, upaka, mayā paññattaṃ.	I’ve declared: ‘The unskillful should be given up.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—	And there are limitless words, phrases, and Dharmas of the Realized One about that:
itipidaṃ akusalaṃ pahātabbanti.	‘This is another way of saying that the unskillful should be given up.’
Idaṃ kusalanti kho, upaka, mayā paññattaṃ.	I’ve declared that: ‘This is skillful.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—	And there are limitless words, phrases, and Dharmas of the Realized One about that:
itipidaṃ kusalanti.	‘This is another way of saying that this is skillful.’
Taṃ kho panidaṃ kusalaṃ bhāvetabbanti kho, upaka, mayā paññattaṃ.	I’ve declared: ‘The skillful should be developed.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—	And there are limitless words, phrases, and Dharmas of the Realized One about that:
itipidaṃ kusalaṃ bhāvetabban”ti.	‘This is another way of saying that the skillful should be developed.’”
Atha kho upako maṇḍikāputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena rājā māgadho ajātasattu vedehiputto tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ rañño māgadhassa ajātasattussa vedehiputtassa ārocesi. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto kupito anattamano upakaṃ maṇḍikāputtaṃ etadavoca:	And then Upaka the son of Maṇḍikā approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to King Ajātasattu Vedehiputta of Magadha. He told the King of all they had discussed. But Ajātasattu became angry and upset, and said to Upaka:
“yāva dhaṃsī vatāyaṃ loṇakāradārako yāva mukharo yāva pagabbo yatra hi nāma taṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ āsādetabbaṃ maññissati;	“How rude of this salt-maker’s boy! How impolite and impudent of him to imagine he could attack the Blessed One, the perfected one, the fully awakened Buddha!
apehi tvaṃ, upaka, vinassa, mā taṃ addasan”ti.	Get out, Upaka, go away! Don’t let me see you again.”

❧

AN 4.189 Sacchikaraṇīya: Things to be Realized

189. Sacchikaraṇīyasutta	189. Things to be Realized
“Cattārome, bhikkhave, sacchikaraṇīyā dhammā.	“monks, these four things should be realized.
Katame cattāro?	Which Four?
Atthi, bhikkhave, dhammā kāyena sacchikaraṇīyā;	There are things to be realized directly.
atthi, bhikkhave, dhammā satiyā sacchikaraṇīyā;	There are things to be realized with rememberfulness.
atthi, bhikkhave, dhammā cakkhunā sacchikaraṇīyā;	There are things to be realized with vision.
atthi, bhikkhave, dhammā paññāya sacchikaraṇīyā.	There are things to be realized with wisdom.
Katame ca, bhikkhave, dhammā kāyena sacchikaraṇīyā?	What things are to be realized directly?
Aṭṭha vimokkhā, bhikkhave, kāyena sacchikaraṇīyā.	The eight liberations.
Katame ca, bhikkhave, dhammā satiyā sacchikaraṇīyā?	What things are to be realized with rememberfulness?
Pubbenivāso, bhikkhave, satiyā sacchikaraṇīyo.	Past lives.
Katame ca, bhikkhave, dhammā cakkhunā sacchikaraṇīyā?	What things are to be realized with vision?
Sattānaṃ cutūpapāto, bhikkhave, cakkhunā sacchikaraṇīyo.	The passing away and rebirth of sentient beings.
Katame ca, bhikkhave, dhammā paññāya sacchikaraṇīyā?	What things are to be realized with wisdom?
Āsavānaṃ khayo, bhikkhave, paññāya sacchikaraṇīyo.	The ending of defilements.
Ime kho, bhikkhave, cattāro sacchikaraṇīyā dhammā”ti.	These are the four things to be realized.”

AN 4.190 Uposatha: Sabbath

190. Uposathasutta	190. Sabbath
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṃghaparivuto nisinno hoti.	Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā bhikkhū āmantesi:	Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:
“Apalāpāyaṃ, bhikkhave, parisā nippalāpāyaṃ, bhikkhave, parisā suddhā sāre patiṭṭhitā.	“This assembly has no nonsense, monks, it’s free of nonsense. It consists purely of the essential core.
Tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.	Such is this Saṅgha of monks, such is this assembly!
Yathārūpā parisā dullabhā dassanāyapi lokasmiṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.	An assembly such as this is rarely seen in the world.
Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.	An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Yathārūpāya parisāya appaṃ dinnaṃ bahu hoti bahu dinnaṃ bahutaraṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.	Even a small gift to an assembly such as this is plentiful, while giving more is even more plentiful.
Yathārūpaṃ parisaṃ alaṃ yojanagaṇanānipi dassanāya gantuṃ api puṭosenāpi, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.	An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag.
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe devappattā viharanti;	There are monks staying in this Saṅgha who have attained to the gods.
santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe brahmappattā viharanti;	There are monks staying in this Saṅgha who have attained to Brahmā.
santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe āneñjappattā viharanti;	There are monks staying in this Saṅgha who have attained to the imperturbable.
santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ariyappattā viharanti.	There are monks staying in this Saṅgha who have attained to nobility.
Kathañca, bhikkhave, bhikkhu devappatto hoti?	And how has a monk attained to the gods?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna …
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna …
Evaṃ kho, bhikkhave, bhikkhu devappatto hoti.	That’s how a monk has attained to the gods.
Kathañca, bhikkhave, bhikkhu brahmappatto hoti?	And how has a monk attained to Brahmā?
Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Firstly, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇā …	Furthermore, a monk meditates spreading a heart full of compassion …
muditā …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Evaṃ kho, bhikkhave, bhikkhu brahmappatto hoti.	That’s how a monk has attained to Brahmā.
Kathañca, bhikkhave, bhikkhu āneñjappatto hoti?	And how has a monk attained to the imperturbable?
Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	It’s when a monk—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception.
Evaṃ kho, bhikkhave, bhikkhu āneñjappatto hoti.	That’s how a monk has attained to the imperturbable.
Kathañca, bhikkhave, bhikkhu ariyappatto hoti?	And how has a monk attained to nobility?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu ariyappatto hotī”ti.	That’s how a monk has attained to nobility.”

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§ – AN 4 vagga 20 Mahā: The Great Chapter

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AN 4.191 Sotānugata: Followed by Ear

191. Sotānugatasutta	191. Followed by Ear
“Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā.	“monks, you can expect four benefits when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Katame cattāro?	Which Four?
Idha, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	Take a monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	They’ve followed those Dharmas by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha sukhino dhammapadā plavanti.	Being happy there, passages of The Dharma come back to them.
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ paṭhamo ānisaṃso pāṭikaṅkho.	This is the first benefit you can expect when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	Take another monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	They’ve followed those Dharmas by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha na heva kho sukhino dhammapadā plavanti;	Though they’re happy there, passages of The Dharma don’t come back to them.
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti.	However, a monk with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods.
Tassa evaṃ hoti:	They think:
‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.	‘I used to live the spiritual life in this same Dharma and Training.’
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippameva visesagāmī hoti.	but then that being quickly reaches distinction.
Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa.	Suppose a person was an expert in the sound of drums.
So addhānamaggappaṭipanno bherisaddaṃ suṇeyya.	While traveling along a road they hear the sound of drums.
Tassa na heva kho assa kaṅkhā vā vimati vā:	They wouldn’t have any doubts or uncertainties about whether
‘bherisaddo nu kho, na nu kho bherisaddo’ti.	that was the sound of drums or not.
Atha kho bherisaddotveva niṭṭhaṃ gaccheyya.	They’d just conclude, ‘That’s the sound of drums.’
Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti— suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	In the same way, take another monk who memorizes The Dharma …
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti: ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.	But they die unrememberful and are reborn in one of the orders of gods. …
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ dutiyo ānisaṃso pāṭikaṅkho.	This is the second benefit you can expect when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	Take another monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	They’ve followed those Dharmas by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti;	But passages of The Dharma don’t come back to them when they’re happy, nor does a monk with psychic powers … teach Dhamma to the assembly of gods.
api ca kho devaputto devaparisāyaṃ dhammaṃ deseti.	However, a god teaches Dhamma to the assembly of gods.
Tassa evaṃ hoti:	They think:
‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.	‘I used to live the spiritual life in this same Dharma and Training.’
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa.	Suppose a person was an expert in the sound of horns.
So addhānamaggappaṭipanno saṅkhasaddaṃ suṇeyya.	While traveling along a road they hear the sound of horns.
Tassa na heva kho assa kaṅkhā vā vimati vā:	They wouldn’t have any doubt about whether
‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti.	that was the sound of horns or not.
Atha kho saṅkhasaddotveva niṭṭhaṃ gaccheyya.	They’d just conclude, ‘That’s the sound of horns.’
Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti— suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	In the same way, take another monk who memorizes The Dharma …
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti; api ca kho devaputto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti: ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.	But they die unrememberful and are reborn in one of the orders of gods. …
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ tatiyo ānisaṃso pāṭikaṅkho.	This is the third benefit you can expect when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	Take another monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	They’ve followed those Dharmas by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti;	But passages of The Dharma don’t come back to them when they’re happy, and neither a monk with psychic powers … nor a god teaches Dhamma to the assembly of gods.
api ca kho opapātiko opapātikaṃ sāreti:	But a being who has been reborn spontaneously reminds another such being:
‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti.	‘Do you remember, good sir? Do you remember where we used to live the spiritual life?’
So evamāha:	He says:
‘sarāmi, mārisa, sarāmi, mārisā’ti.	‘I remember, good sir, I remember!’
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Seyyathāpi, bhikkhave, dve sahāyakā sahapaṃsukīḷikā.	Suppose there were two friends who had played together in the sand.
Te kadāci karahaci aññamaññaṃ samāgaccheyyuṃ.	Some time or other they’d meet.
Añño pana sahāyako sahāyakaṃ evaṃ vadeyya:	And one friend would say to the other:
‘idampi, samma, sarasi, idampi, samma, sarasī’ti.	‘Do you remember this, friend? Do you remember that, friend?’
So evaṃ vadeyya:	They’d say:
‘sarāmi, samma, sarāmi, sammā’ti.	‘I remember, friend, I remember!’
Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti— suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	In the same way, take another monk who memorizes The Dharma …
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti; api ca kho opapātiko opapātikaṃ sāreti: ‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti. So evamāha: ‘sarāmi, mārisa, sarāmi, mārisā’ti.	But they die unrememberful and are reborn in one of the orders of gods. …
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha kho so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ catuttho ānisaṃso pāṭikaṅkho.	This is the fourth benefit you can expect when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ diṭṭhiyā suppaṭividdhānaṃ ime cattāro ānisaṃsā pāṭikaṅkhā”ti.	You can expect these four benefits when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.”

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AN 4.192 Ṭhāna: Facts

192. Ṭhānasutta	192. Facts
“Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni.	“monks, these four things can be known in four situations.
Katamāni cattāri?	Which Four?
Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.
Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	You can get to know a person’s purity by dealing with them. …
Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	You can get to know a person’s resilience in times of trouble. …
Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti.	You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.
‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,	‘You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti:	Take a person who’s living with someone else. They come to know:
‘dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti;	‘For a long time this venerable’s deeds have been corrupt, flawed, blemished, and tainted. Their deeds and behavior are inconsistent.
sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’ti.	This venerable is unethical, not ethical.’
Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti:	Take another person who’s living with someone else. They come to know:
‘dīgharattaṃ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti;	‘For a long time this venerable’s deeds have been uncorrupted, unflawed, unblemished, and untainted. Their deeds and behavior are consistent.
sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti.	This venerable is ethical, not unethical.’
‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)	That’s why I said that you can get know a person’s ethics by living with them. But only after a long time, not a short time; only when paying attention, not when inattentive; and only by the wise, not the witless.
‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,	‘You can get to know a person’s purity by dealing with them. …’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti:	Take a person who has dealings with someone else. They come to know:
‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi;	‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in different ways.
vokkamati ayamāyasmā purimavohārā pacchimavohāraṃ;	They’re not consistent from one deal to the next.
aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’ti.	This venerable’s dealings are impure, not pure.’
Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti:	Take another person who has dealings with someone else. They come to know:
‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi.	‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in the same way.
Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṃ;	They’re consistent from one deal to the next.
parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti.	This venerable’s dealings are pure, not impure.’
‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)	That’s why I said that you can get know a person’s purity by dealing with them. …
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,	‘You can get to know a person’s resilience in times of trouble. …’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati:	Take a person who experiences loss of family, wealth, or health. But they don’t reflect:
‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati—	‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti.	gain and loss, fame and disgrace, praise and blame, pleasure and pain.’
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	They sorrow and pine and lament, beating their breast and falling into confusion.
Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati:	Take another person who experiences loss of family, wealth, or health. But they reflect:
‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati—	‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti.	gain and loss, fame and disgrace, praise and blame, pleasure and pain.’
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	They don’t sorrow or pine or lament, beating their breast and falling into confusion.
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)	That’s why I said that you can know a person’s resilience in times of trouble. …
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,	‘You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti:	Take a person who is discussing with someone else. They come to know:
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā.	‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise.
Taṃ kissa hetu?	Why is that?
Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ.	This venerable does not interpret a deep and meaningful saying that is peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
Yañca ayamāyasmā dhammaṃ bhāsati tassa ca nappaṭibalo saṅkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ.	When this venerable speaks on Dhamma they’re not able to explain the meaning, either briefly or in detail. They can’t teach it, assert it, establish it, open it, analyze it, or make it clear.
Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti.	This venerable is witless, not wise.’
Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṃ macchaṃ ummujjamānaṃ.	Suppose a person with good eyesight was standing on the bank of a lake. They’d see a little fish rising,
Tassa evamassa:	and think:
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, paritto ayaṃ maccho, nāyaṃ maccho mahanto’ti.	‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a little fish, not a big one.’
Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti:	In the same way, a person who is discussing with someone else would come to know:
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca na paṭibalo saṅkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti.	‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. …’
Idha pana, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti:	Take another person who is discussing with someone else. They come to know:
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño.	‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re wise, not witless.
Taṃ kissa hetu?	Why is that?
Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ.	This venerable interprets a deep and meaningful saying that is peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ.	When this venerable speaks on Dhamma they’re able to explain the meaning, either briefly or in detail. They teach it, assert it, establish it, open it, analyze it, and make it clear.
Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.	This venerable is wise, not witless.’
Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṃ macchaṃ ummujjamānaṃ.	Suppose a man with good eyesight was standing on the bank of a lake. He’d see a big fish rising,
Tassa evamassa:	and think:
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, mahanto ayaṃ maccho, nāyaṃ maccho paritto’ti.	‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a big fish, not a little one.’
Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti:	In the same way, a person who is discussing with someone else would come to know:
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti. (4)	‘Judging by this venerable’s approach, by what they’re getting at, and by how they articulate a question, they’re wise, not witless. …’
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s why I said that you can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.
Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī”ti.	These are the four things that can be known in four situations.”

❧

AN 4.193 Bhaddiya: With Bhaddiya

193. Bhaddiyasutta	193. With Bhaddiya
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaddiyo licchavi bhagavantaṃ etadavoca:	Then Bhaddiya the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:
“Sutaṃ metaṃ, bhante:	“Sir, I have heard this:
‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti. Ye te, bhante, evamāhaṃsu:	‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.’
‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa ca anudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati, anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti?	I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with The Dharma? Are there any legitimate grounds for rebuke and criticism?”
“Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.	“Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, bhaddiya, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha.	‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
Taṃ kiṃ maññatha, bhaddiya,	What do you think, Bhaddiya?
lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does greed come up in a person for their welfare or harm?”
“Ahitāya, bhante”.	“Harm, sir.”
“Luddho panāyaṃ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	“A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, bhaddiya,	“What do you think, Bhaddiya?
doso purisassa … pe … moho purisassa … pe … sārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does hate … or delusion … or aggression come up in a person for their welfare or harm?”
“Ahitāya, bhante”.	“Harm, sir.”
“Sāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	“An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Bhaddiya, are these things skillful or unskillful?”
“Akusalā, bhante”.	“Unskillful, sir.”
“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”
“Sāvajjā, bhante”.	“Blameworthy, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”
“Viññugarahitā, bhante”.	“Criticized by sensible people, sir.”
“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?	“When you undertake them, do they lead to harm and suffering, or not?
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”
“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti.	“When you undertake them, they lead to harm and suffering.
Evaṃ no ettha hotī”ti.	That’s how we see it.”
“Iti kho, bhaddiya, yaṃ taṃ te avocumhā—	“So, Bhaddiya, when we said:
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.	‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, bhaddiya, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti,	“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.	Please, Bhaddiya, don’t rely on oral transmission …
Yadā tumhe, bhaddiya, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthāti.	‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
Taṃ kiṃ maññatha, bhaddiya,	What do you think, Bhaddiya?
alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? “Hitāya, bhante”. “Aluddho panāyaṃ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṃsa hoti dīgharattaṃ hitāya sukhāyā”ti. “Evaṃ, bhante”.	Does contentment … love … understanding … benevolence come up in a person for their welfare or harm?”
“Taṃ kiṃ maññatha, bhaddiya, adoso purisassa … pe … amoho purisassa … pe … asārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? “Hitāya, bhante”.	“Welfare, sir.”
“Asāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṃsa hoti dīgharattaṃ hitāya sukhāyā”ti.	“An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Bhaddiya, are these things skillful or unskillful?”
“Kusalā, bhante”.	“Skillful, sir.”
“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”
“Anavajjā, bhante”.	“Blameless, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”
“Viññuppasatthā, bhante”.	“Praised by sensible people, sir.”
“Samattā samādinnā hitāya sukhāya saṃvattanti no vā?	“When you undertake them, do they lead to welfare and happiness, or not?
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”
“Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti.	“When you undertake them, they lead to welfare and happiness.
Evaṃ no ettha hotī”ti.	That’s how we see it.”
“Iti kho, bhaddiya, yaṃ taṃ te avocumhā—	“So, Bhaddiya, when we said:
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.	‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, bhaddiya, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti,	“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṃ evaṃ samādapenti:	The good people in the world encourage their disciples:
‘ehi tvaṃ, ambho purisa, lobhaṃ vineyya viharāhi.	‘Please, mister, live rid of greed.
Lobhaṃ vineyya viharanto na lobhajaṃ kammaṃ karissasi kāyena vācāya manasā.	Then you won’t act out of greed by way of body, speech, or mind.
Dosaṃ vineyya viharāhi.	Live rid of hate … delusion … aggression.
Dosaṃ vineyya viharanto na dosajaṃ kammaṃ karissasi kāyena vācāya manasā. Mohaṃ vineyya viharāhi. Mohaṃ vineyya viharanto na mohajaṃ kammaṃ karissasi kāyena vācāya manasā. Sārambhaṃ vineyya viharāhi. Sārambhaṃ vineyya viharanto na sārambhajaṃ kammaṃ karissasi kāyena vācāya manasā’”ti.	Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.”
Evaṃ vutte, bhaddiyo licchavi bhagavantaṃ etadavoca:	When he said this, Bhaddiya the Licchavi said to the Buddha:
“abhikkantaṃ, bhante … pe … upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	“Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“Api nu tāhaṃ, bhaddiya, evaṃ avacaṃ:	“Well, Bhaddiya, did I say to you:
‘ehi me tvaṃ, bhaddiya, sāvako hohi;	‘Please, Bhaddiya, be my disciple,
ahaṃ satthā bhavissāmī’”ti?	and I will be your teacher’?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃvādiṃ kho maṃ, bhaddiya, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:	“Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, baseless, lying, untruthful claim:
‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’”ti.	‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.’”
“Bhaddikā, bhante, āvaṭṭanī māyā.	“Sir, this conversion magic is excellent.
Kalyāṇī, bhante, āvaṭṭanī māyā.	This conversion magic is lovely!
Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya.	If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.
Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā … vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā”ti.	If all the aristocrats, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness.”
“Evametaṃ, bhaddiya, evametaṃ, bhaddiya.	“That’s so true, Bhaddiya! That’s so true, Bhaddiya!
Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya.	If all the aristocrats, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness.
Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya.	If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful Dharmas and acquiring skillful Dharmas, it would be for their lasting welfare and happiness.
Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ().	If these great sal trees were to be converted by this, for giving up unskillful Dharmas and acquiring skillful Dharmas, it would be for their lasting welfare and happiness—if they were sentient.
Ko pana vādo manussabhūtassā”ti.	How much more then a human being!”

❧

AN 4.194 Sāmugiya: At Sāpūga

194. Sāmugiyasutta	194. At Sāpūga
Ekaṃ samayaṃ āyasmā ānando koliyesu viharati sāmugaṃ nāma koliyānaṃ nigamo.	At one time Venerable Ānanda was staying in the land of the Koliyans, where they have a town named Sāpūga.
Atha kho sambahulā sāmugiyā koliyaputtā yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te sāmugiye koliyaputte āyasmā ānando etadavoca:	Then several Koliyans from Sāpūga went up to Ānanda, bowed, and sat down to one side. Then Venerable Ānanda said to them:
“Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.	“Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katamāni cattāri?	Which Four?
Sīlapārisuddhipadhāniyaṅgaṃ, cittapārisuddhipadhāniyaṅgaṃ, diṭṭhipārisuddhipadhāniyaṅgaṃ, vimuttipārisuddhipadhāniyaṅgaṃ.	The factors of trying to be pure in ethics, mind, view, and freedom.
Katamañca, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ?	And what is the factor of trying to be pure in ethics?
Idha, byagghapajjā, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Ayaṃ vuccati, byagghapajjā, sīlapārisuddhi.	This is called purity of ethics.
Iti evarūpiṃ sīlapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ.	They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in ethics.
Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ?	And what is the factor of trying to be pure in mind?
Idha, byagghapajjā, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, byagghapajjā, cittapārisuddhi.	This is called purity of mind.
Iti evarūpiṃ cittapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ.	They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in mind.
Katamañca, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ?	And what is the factor of trying to be pure in view?
Idha, byagghapajjā, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	Take a monk who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṃ vuccati, byagghapajjā, diṭṭhipārisuddhi.	This is called purity of view.
Iti evarūpiṃ diṭṭhipārisuddhiṃ aparipūraṃ vā … pe … tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ.	They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in view.
Katamañca, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ?	And what is the factor of trying to be pure in freedom?
Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṃ virājeti, vimocanīyesu dhammesu cittaṃ vimoceti.	That noble-one's-disciple—who has these factors of trying to be pure in ethics, mind, and view—detaches their mind from things that arouse greed, and frees their mind from things that it should be freed from.
So rajanīyesu dhammesu cittaṃ virājetvā, vimocanīyesu dhammesu cittaṃ vimocetvā sammāvimuttiṃ phusati.	Doing so, they experience perfect freedom.
Ayaṃ vuccati, byagghapajjā, vimuttipārisuddhi.	This is called purity of freedom.
Iti evarūpiṃ vimuttipārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ.	They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in freedom.
Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.	These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”

AN 4.195 Vappa: With Vappa

195. Vappasutta	195. With Vappa
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vappaṃ sakkaṃ nigaṇṭhasāvakaṃ āyasmā mahāmoggallāno etadavoca:	Then Vappa of the Sakyans, a disciple of the Jains, went up to Venerable Mahāmoggallāna, bowed, and sat down to one side. Mahāmoggallāna said to him:
“Idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā.	“Vappa, take a person who is restrained in body, speech, and mind. When ignorance fades away and knowledge arises,
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti?	do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“Passāmahaṃ, bhante, taṃ ṭhānaṃ.	“Sir, I do see such a case.
Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ.	Take a person who did bad deeds in a past life. But the result of that has not yet ripened.
Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti.	For this reason defilements giving rise to painful feelings would defile that person in the next life.”
Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā hoti.	But this conversation between Mahāmoggallāna and Vappa was left unfinished.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca:	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 said to Mahāmoggallāna:
“Kāya nuttha, moggallāna, etarahi kathāya sannisinnā;	“Moggallāna, what were you sitting talking about just now?
kā ca pana vo antarākathā vippakatā”ti?	What conversation was unfinished?”
“Idhāhaṃ, bhante, vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavocaṃ: ‘idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan’ti? Evaṃ vutte, bhante, vappo sakko nigaṇṭhasāvako maṃ etadavoca: ‘passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan’ti.	Moggallāna repeated the entire conversation to the Buddha, and concluded:
Ayaṃ kho no, bhante, vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā; atha bhagavā anuppatto”ti.	“This was my conversation with Vappa that was unfinished when the Buddha arrived.”
Atha kho bhagavā vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavoca:	Then the Buddha said to Vappa:
“sace me tvaṃ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṃ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi:	“Vappa, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti.	‘Sir, why is this? What’s the meaning of that?’”
“Anuññeyyañcevāhaṃ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṃ bhagavato bhāsitassa atthaṃ na jānissāmi bhagavantaṃyevettha uttari paṭipucchissāmi: ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti? Hotu no ettha kathāsallāpo”ti.	“Sir, let us discuss this. I will do as you say.”
“Taṃ kiṃ maññasi, vappa,	“What do you think, Vappa?
ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti.	There are distressing and feverish defilements that arise because of undertaking bodily activity. These don’t occur in someone who avoids such bodily activity.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti?	Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, vappa,	“What do you think, Vappa?
ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti.	There are distressing and feverish defilements that arise because of undertaking verbal activity. These don’t occur in someone who avoids such verbal activity.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti?	Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, vappa,	“What do you think, Vappa?
ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti.	There are distressing and feverish defilements that arise because of undertaking mental activity. These don’t occur in someone who avoids such mental activity.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti?	Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, vappa,	“What do you think, Vappa?
ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṃsa te āsavā vighātapariḷāhā na honti.	There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti?	Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti.	“A monk whose mind is rightly freed like this has achieved six consistent responses.
So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno.	Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā … pe …	Hearing a sound with the ears …
ghānena gandhaṃ ghāyitvā … pe …	Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā … pe …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …	Feeling a touch with the body …
manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.	Knowing a thought with the mind, they’re neither happy nor sad, but remain equanimous, rememberful and aware.
So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti;	Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti.	They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’
Seyyathāpi, vappa, thūṇaṃ paṭicca chāyā paññāyati.	Suppose there was a shadow cast by a sacrificial post.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.	Then along comes a person with a spade and basket.
So taṃ thūṇaṃ mūle chindeyya;	They cut down the sacrificial post at its base,
mūle chinditvā palikhaṇeyya;	dig it up,
palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi.	and pull it out by its roots, right down to the fibers and stems.
So taṃ thūṇaṃ khaṇḍākhaṇḍikaṃ chindeyya.	Then they split it apart,
Khaṇḍākhaṇḍikaṃ chetvā phāleyya.	cut up the parts,
Phāletvā sakalikaṃ sakalikaṃ kareyya.	and chop them into splinters.
Sakalikaṃ sakalikaṃ katvā vātātape visoseyya.	Next they dry the splinters in the wind and sun,
Vātātape visosetvā agginā ḍaheyya.	burn them with fire,
Agginā ḍahetvā masiṃ kareyya.	and reduce them to ashes.
Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.	Then they sweep away the ashes in a strong wind, or float them away down a swift stream.
Evaṃ hissa, vappa, yā thūṇaṃ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.	And so the shadow cast by the post is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evamevaṃ kho, vappa, evaṃ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti.	In the same way, a monk whose mind is rightly freed like this has achieved six consistent responses.
So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno.	Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā … pe …	Hearing a sound with the ears …
ghānena gandhaṃ ghāyitvā … pe …	Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā … pe …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …	Feeling a touch with the body …
manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.	Knowing a thought with the mind, they’re neither happy nor sad, but remain equanimous, rememberful and aware.
So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti;	Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.	They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’”
Evaṃ vutte, vappo sakko nigaṇṭhasāvako bhagavantaṃ etadavoca:	When he said this, Vappa the Sakyan, the disciple of the Jains, said to the Buddha:
“seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṃ poseyya.	“Sir, suppose there was a man who raised commercial horses for profit.
So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa.	But he never made any profit, and instead just got weary and frustrated.
Evamevaṃ kho ahaṃ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṃ.	In the same way, I paid homage to those Jain fools for profit.
Svāhaṃ udayañceva nādhigacchiṃ, uttariñca kilamathassa vighātassa bhāgī ahosiṃ.	But I never made any profit, and instead just got weary and frustrated.
Esāhaṃ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṃ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi.	From this day forth, any confidence I had in those Jain fools I sweep away as in a strong wind, or float away as down a swift stream.
Abhikkantaṃ, bhante … pe … upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

❧

AN 4.196 Sāḷha: With Sāḷha

196. Sāḷhasutta	196. With Sāḷha
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho sāḷho licchavi bhagavantaṃ etadavoca:	Then Sāḷha and Abhaya the Licchavis went up to the Buddha, bowed, sat down to one side, and said to him:
“Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṃ paññapenti—	“There are, sir, some ascetics and brahmins who advocate crossing the flood by means of two things:
sīlavisuddhihetu ca tapojigucchāhetu ca.	purification of ethics, and mortification in disgust of sin.
Idha, bhante, bhagavā kimāhā”ti?	What does the Buddha say about this?”
“Sīlavisuddhiṃ kho ahaṃ, sāḷha, aññataraṃ sāmaññaṅganti vadāmi.	“Sāḷha, purification of ethics is one of the factors of the ascetic life, I say.
Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya.	But those ascetics and brahmins who teach mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood.
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.	And those ascetics and brahmins whose behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.
Seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya.	Suppose a man who wanted to cross a river took a sharp axe into a wood.
So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ.	There he’d see a large green sal tree, straight and young and flawlessly grown.
Tamenaṃ mūle chindeyya;	He’d cut it down at the base,
mūle chetvā agge chindeyya;	cut off the top,
agge chetvā sākhāpalāsaṃ suvisodhitaṃ visodheyya;	and completely strip off the branches and foliage.
sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya;	Then he’d trim it with axes and
kuṭhārīhi tacchetvā vāsīhi taccheyya;	machetes,
vāsīhi tacchetvā lekhaṇiyā likheyya;	plane it,
lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya;	and sand it with a rock.
pāsāṇaguḷena dhovetvā nadiṃ patāreyya.	Finally, he’d launch out on the river.
Taṃ kiṃ maññasi, sāḷha,	What do you think, Sāḷha?
bhabbo nu kho so puriso nadiṃ taritun”ti?	Is that man capable of crossing the river?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why not?
“Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā.	Because that green sal tree is well worked on the outside, but inside it’s still not cleared out.
Tassetaṃ pāṭikaṅkhaṃ—sālalaṭṭhi saṃsīdissati, puriso anayabyasanaṃ āpajjissatī”ti.	I’d expect that green sal tree to sink, and the man to come to ruin.”
“Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya.	“In the same way, Sāḷha, those ascetics and brahmins who teach mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood.
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.	And those ascetics and brahmins whose behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.
Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya.	But those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood.
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.	And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.
Seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya.	Suppose a man who wanted to cross a river took a sharp axe into a wood.
So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ.	There he’d see a large green sal tree, straight and young and flawlessly grown.
Tamenaṃ mūle chindeyya;	He’d cut it down at the base,
mūle chinditvā agge chindeyya;	cut off the top,
agge chinditvā sākhāpalāsaṃ suvisodhitaṃ visodheyya;	and completely strip off the branches and foliage.
sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya;	Then he’d trim it with axes and
kuṭhārīhi tacchetvā vāsīhi taccheyya;	machetes.
vāsīhi tacchetvā nikhādanaṃ ādāya anto suvisodhitaṃ visodheyya;	Then he’d take a chisel and completely clear it out inside.
anto suvisodhitaṃ visodhetvā lekhaṇiyā likheyya;	Then he’d plane it,
lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya;	sand it with a rock,
pāsāṇaguḷena dhovetvā nāvaṃ kareyya;	and make it into a boat.
nāvaṃ katvā phiyārittaṃ bandheyya;	Finally he’d fix it with oars and rudder,
phiyārittaṃ bandhitvā nadiṃ patāreyya.	and launch out on the river.
Taṃ kiṃ maññasi, sāḷha,	What do you think, Sāḷha?
bhabbo nu kho so puriso nadiṃ taritun”ti?	Is that man capable of crossing the river?”
“Evaṃ, bhante”.	“Yes, sir.
“Taṃ kissa hetu”?	Why is that?
“Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā phiyārittabaddhā.	Because that green sal tree is well worked on the outside, cleared out on the inside, made into a boat, and fixed with oars and rudder.
Tassetaṃ pāṭikaṅkhaṃ:	I’d expect
‘nāvā na saṃsīdissati, puriso sotthinā pāraṃ gamissatī’”ti.	that boat to not sink, and the man to safely make it to the far shore.”
“Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya.	“In the same way, Sāḷha, those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood.
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.	And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.
Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti;	Suppose there was a warrior who knew lots of fancy archery tricks.
atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	It is only with these three factors that he becomes worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi tīhi?	What three?
Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.	He’s a long-distance shooter, a marksman, and one who shatters large objects.
Seyyathāpi, sāḷha, yodhājīvo dūrepātī;	Just as a warrior is a long-distance shooter,
evamevaṃ kho, sāḷha, ariyasāvako sammāsamādhi hoti.	a noble-one's-disciple has right undistractible-lucidity.
Sammāsamādhi, sāḷha, ariyasāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	A noble-one's-disciple with right undistractible-lucidity truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	They truly see any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī;	Just as a warrior is a marksman,
evamevaṃ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti.	a noble-one's-disciple has right view.
Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	A noble-one's-disciple with right view truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā;	Just as a warrior shatters large objects,
evamevaṃ kho, sāḷha, ariyasāvako sammāvimutti hoti.	a noble-one's-disciple has right freedom.
Sammāvimutti, sāḷha, ariyasāvako mahantaṃ avijjākkhandhaṃ padāletī”ti.	A noble-one's-disciple with right freedom shatters the great mass of ignorance.”

❧

AN 4.197 Mallikādevī: Queen Mallikā

197. Mallikādevīsutta	197. Queen Mallikā
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho mallikā devī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho mallikā devī bhagavantaṃ etadavoca:	Then Queen Mallikā went up to the Buddha, bowed, sat down to one side, and said to him:
“Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	“What is the cause, sir, what is the reason why in this life some females are ugly, unattractive, and bad-looking;
daliddā ca hoti appassakā appabhogā appesakkhā ca?	and poor, with few assets and possessions; and insignificant?
Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	And why are some females ugly, unattractive, and bad-looking;
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca?	but rich, affluent, wealthy, and illustrious?
Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;	And why are some females attractive, good-looking, lovely, of surpassing beauty;
daliddā ca hoti appassakā appabhogā appesakkhā ca?	but poor, with few assets and possessions; and insignificant?
Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti?	And why are some females attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious?”
“Idha, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā.	“Take a female who is irritable and bad-tempered.
Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.	Even when criticized a little bit she loses her temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	She doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Issāmanikā kho pana hoti;	And she’s jealous,
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati.	envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.
Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	If she comes back to this state of existence after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking;
daliddā ca hoti appassakā appabhogā appesakkhā ca.	and poor, with few assets and possessions; and insignificant.
Idha pana, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.	Take another female who is irritable and bad-tempered. …
Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	But she does give to ascetics or brahmins …
Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati.	And she’s not jealous …
Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	If she comes back to this state of existence after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking;
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.	but rich, affluent, wealthy, and illustrious.
Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti.	Take another female who isn’t angry and bad-tempered. …
Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	But she doesn’t give to ascetics or brahmins …
Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati.	And she’s jealous …
Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;	If she comes back to this state of existence after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty;
daliddā ca hoti appassakā appabhogā appesakkhā ca.	but poor, with few assets and possessions; and insignificant.
Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti.	Take another female who isn’t angry and bad-tempered. …
Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	She gives to ascetics and brahmins …
Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati.	And she’s not jealous …
Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;	If she comes back to this state of existence after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty;
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.	and rich, affluent, wealthy, and illustrious.
Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	This is why are some females are ugly …
daliddā ca hoti appassakā appabhogā appesakkhā ca.	and poor … and insignificant.
Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	And some females are ugly …
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.	but rich … and illustrious.
Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;	And some females are attractive …
daliddā ca hoti appassakā appabhogā appesakkhā ca.	but poor … and insignificant.
Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;	And some females are attractive …
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti.	and rich … and illustrious.”
Evaṃ vutte, mallikā devī bhagavantaṃ etadavoca:	When this was said, Queen Mallikā said to the Buddha:
“yā nūnāhaṃ, bhante, aññaṃ jātiṃ kodhanā ahosiṃ upāyāsabahulā,	“Sir, in another life I must have been irritable and bad-tempered.
appampi vuttā samānā abhisajjiṃ kuppiṃ byāpajjiṃ patitthīyiṃ kopañca dosañca appaccayañca pātvākāsiṃ,	Even when lightly criticized I must have lost my temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
sāhaṃ, bhante, etarahi dubbaṇṇā durūpā supāpikā dassanāya.	For now I am ugly, unattractive, and bad-looking.
Yā nūnāhaṃ, bhante, aññaṃ jātiṃ dātā ahosiṃ samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, sāhaṃ, bhante, etarahi aḍḍhā mahaddhanā mahābhogā.	In another life I must have given to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. For now I am rich, affluent, and wealthy.
Yā nūnāhaṃ, bhante, aññaṃ jātiṃ anissāmanikā ahosiṃ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṃ na upadussiṃ na issaṃ bandhiṃ, sāhaṃ, bhante, etarahi mahesakkhā.	In another life, I must not have been jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. For now I am illustrious.
Santi kho pana, bhante, imasmiṃ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṃ issarādhipaccaṃ kāremi.	In this royal court I command maidens of the aristocrats, brahmins, and householders.
Esāhaṃ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā,	So, sir, from this day forth I will not be angry and bad-tempered.
bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi;	Even when heavily criticized I won’t lose my temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
dassāmi samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	I will give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṃ bandhissāmi.	I will not be jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.
Abhikkantaṃ, bhante … pe … upāsikaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

❧

AN 4.198 Attantapa: Self-mortification

198. Attantapasutta	198. Self-mortification
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	Which Four?
Idha, bhikkhave, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.	One person mortifies themselves, pursuing the practice of mortifying themselves.
Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.	One person mortifies others, pursuing the practice of mortifying others.
Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.	One person mortifies themselves and others, pursuing the practice of mortifying themselves and others.
Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.	One person neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others.
So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.
Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto?	And how does one person mortify themselves, pursuing the practice of mortifying themselves?
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati.	It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati.	They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko … pe … sattāgāriko vā hoti sattālopiko;	They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
ekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti … pe … sattahipi dattīhi yāpeti;	They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṃ āhāreti dvāhikampi āhāraṃ āhāreti … pe … sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.	They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.
So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī.	They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṃsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti;	They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto;	They tear out hair and beard, pursuing this practice.
ubbhaṭṭhakopi hoti āsanappaṭikkhitto;	They constantly stand, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto;	They squat, committed to the endeavor of squatting.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti;	They lie on a mat of thorns, making a mat of thorns their bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati.	They pursue the practice of undistractible-lucidity in water three times a day, including the evening.
Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live pursuing these various ways of mortifying and tormenting the body.
Evaṃ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto.	That’s how one person mortifies themselves, pursuing the practice of mortifying themselves.
Kathañca, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto?	And how does one person mortify others, pursuing the practice of mortifying others?
Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā.	It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
Evaṃ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto.	That’s how one person mortifies others, pursuing the practice of mortifying others.
Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?	And how does one person mortify themselves and others, pursuing the practice of mortifying themselves and others?
Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo.	It’s when a person is an anointed king or a well-to-do brahmin.
So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati, saddhiṃ mahesiyā brāhmaṇena ca purohitena.	He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti.	There he lies on the bare ground strewn with grass.
Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti; yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti; yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti; yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati; avasesena vacchako yāpeti.	The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder.
So evamāha:	He says:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.	‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.	His bondservants, workers, and staff do their jobs under threat of punishment and danger, weeping, with tearful faces.
Evaṃ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.	That’s how one person mortifies themselves and others, pursuing the practice of mortifying themselves and others.
Kathañca, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto?	And how does one person neither mortify themselves nor others, pursuing the practice of not mortifying themselves or others,
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	living without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves?
Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	It’s 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 who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that Dharma, or a householder’s child, or someone reborn in some good family.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā;	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ;	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.	They refrain from injuring plants and seeds.
Ekabhattiko hoti rattūparato virato vikālabhojanā.	They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti.	They refrain from dancing, singing, music, and seeing shows.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.	They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup.
Uccāsayanamahāsayanā paṭivirato hoti.	They refrain from high and luxurious beds.
Jātarūparajatapaṭiggahaṇā paṭivirato hoti.	They refrain from receiving gold and money,
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.	raw grains,
Āmakamaṃsapaṭiggahaṇā paṭivirato hoti.	raw meat,
Itthikumārikapaṭiggahaṇā paṭivirato hoti.	women and girls,
Dāsidāsapaṭiggahaṇā paṭivirato hoti.	male and female bondservants,
Ajeḷakapaṭiggahaṇā paṭivirato hoti.	goats and sheep,
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.	chickens and pigs,
Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti.	elephants, cows, horses, and mares,
Khettavatthupaṭiggahaṇā paṭivirato hoti.	and fields and land.
Dūteyyapahiṇagamanānuyogā paṭivirato hoti.	They refrain from running errands and messages;
Kayavikkayā paṭivirato hoti.	buying and selling;
Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti.	falsifying weights, metals, or measures;
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.	bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.
evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	Seeing a sight with the eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …	Hearing a sound with the ears …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with the body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	Knowing a thought with the mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble sense restraint, and this noble rememberfulness and lucid-discerning,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish rememberfulness right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti.	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti.	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna … second jhāna … third jhāna … fourth jhāna.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya … pe …	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives …
sattānaṃ cutūpapātañāṇāya … pe …	knowledge of the death and rebirth of sentient beings …
āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	knowledge of the ending of defilements.

So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Evaṃ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.	That’s how one person neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others,
So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	living without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

❧

AN 4.199 Taṇhā: Craving, the Weaver

199. Taṇhāsutta	199. Craving, the Weaver
Bhagavā etadavoca:	The Buddha said this:
“taṇhaṃ vo, bhikkhave, desessāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.	“monks, I will teach you about craving—the weaver, the migrant, the ubiquitous, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamā ca sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati?	“And what is that craving …?
Aṭṭhārasa kho panimāni, bhikkhave, taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.	There are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.
Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya?	What are the eighteen currents of craving that derive from the interior?
Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti.	When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.	These are the eighteen currents of craving that derive from the interior.
Katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya?	What are the eighteen currents of craving that derive from the exterior?
Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti.	When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.	These are the eighteen currents of craving that derive from the exterior.
Iti aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.	So there are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.
Imāni vuccanti, bhikkhave, chattiṃsa taṇhāvicaritāni.	These are called the thirty-six currents of craving.
Iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni.	Each of these pertain to the past, future, and present,
Evaṃ aṭṭhasataṃ taṇhāvicaritaṃ honti.	making one hundred and eight currents of craving.
Ayaṃ kho sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto guṇāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī”ti.	This is that craving—the weaver, the migrant, the ubiquitous, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.”

AN 4.200 Pema: Love and Hate

200. Pemasutta	200. Love and Hate
“Cattārimāni, bhikkhave, pemāni jāyanti.	“monks, these four things are born of love and hate.
Katamāni cattāri?	Which Four?
	Love is born of love, hate is born of love, love is born of hate, and hate is born of hate. Pemā pemaṃ jāyati, pemā doso jāyati, dosā pemaṃ jāyati, dosā doso jāyati.
Kathañca, bhikkhave, pemā pemaṃ jāyati?	And how is love born of love?
Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo.	It’s when someone likes, loves, and cares for a person.
Taṃ pare iṭṭhena kantena manāpena samudācaranti.	Others treat that person with liking, love, and care.
Tassa evaṃ hoti:	They think:
‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti.	‘These others like the person I like.’
So tesu pemaṃ janeti.	And so love for them springs up.
Evaṃ kho, bhikkhave, pemā pemaṃ jāyati.	That’s how love is born of love.
Kathañca, bhikkhave, pemā doso jāyati?	And how is hate born of love?
Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo.	It’s when someone likes, loves, and cares for a person.
Taṃ pare aniṭṭhena akantena amanāpena samudācaranti.	Others treat that person with disliking, loathing, and detestation.
Tassa evaṃ hoti:	They think:
‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti.	‘These others dislike the person I like.’
So tesu dosaṃ janeti.	And so hate for them springs up.
Evaṃ kho, bhikkhave, pemā doso jāyati.	That’s how hate is born of love.
Kathañca, bhikkhave, dosā pemaṃ jāyati?	And how is love born of hate?
Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo.	It’s when someone dislikes, loathes, and detests a person.
Taṃ pare aniṭṭhena akantena amanāpena samudācaranti.	Others treat that person with disliking, loathing, and detestation.
Tassa evaṃ hoti:	They think:
‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti.	‘These others dislike the person I dislike.’
So tesu pemaṃ janeti.	And so love for them springs up.
Evaṃ kho, bhikkhave, dosā pemaṃ jāyati.	That’s how love is born of hate.
Kathañca, bhikkhave, dosā doso jāyati?	And how is hate born of hate?
Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo.	It’s when someone dislikes, loathes, and detests a person.
Taṃ pare iṭṭhena kantena manāpena samudācaranti.	Others treat that person with liking, love, and care.
Tassa evaṃ hoti:	They think:
‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti.	‘These others like the person I dislike.’
So tesu dosaṃ janeti.	And so hate for them springs up.
Evaṃ kho, bhikkhave, dosā doso jāyati.	That’s how hate is born of hate.
Imāni kho, bhikkhave, cattāri pemāni jāyanti.	These are the four things that are born of love and hate.
Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati,	A time comes when a monk … enters and remains in the first jhāna.
yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.	At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.
Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati,	A time comes when a monk … enters and remains in the second jhāna … third jhāna … fourth jhāna.
yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.	At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.
Yasmiṃ, bhikkhave, samaye bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo,	A time comes when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
yampissa dosā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.	At that time any love born of love, hate born of love, love born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Ayaṃ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.	This is called a monk who doesn’t draw close or push back or fume or ignite or burn up.
Kathañca, bhikkhave, bhikkhu usseneti?	And how does a monk draw close?
Idha, bhikkhave, bhikkhu rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ;	It’s when a monk regards form as self, self as having form, form in self, or self in form.
vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attānaṃ;	They regard feeling as self, self as having feeling, feeling in self, or self in feeling.
saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ, attani vā saññaṃ, saññāya vā attānaṃ;	They regard perception as self, self as having perception, perception in self, or self in perception.
saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ, attani vā saṅkhāre, saṅkhāresu vā attānaṃ;	They regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings.
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, bhikkhave, bhikkhu usseneti.	That’s how a monk draws close.
Kathañca, bhikkhave, bhikkhu na usseneti?	And how does a monk not draw close?
Idha, bhikkhave, bhikkhu na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ;	It’s when a monk doesn’t regard form as self, self as having form, form in self, or self in form.
na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ, na attani vā vedanaṃ, na vedanāya vā attānaṃ;	They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling.
na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ, na attani vā saññaṃ, na saññāya vā attānaṃ;	They don’t regard perception as self, self as having perception, perception in self, or self in perception.
na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ;	They don’t regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings.
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.	They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, bhikkhave, bhikkhu na usseneti.	That’s how a monk doesn’t draw close.
Kathañca, bhikkhave, bhikkhu paṭiseneti?	And how does a monk push back?
Idha, bhikkhave, bhikkhu akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati.	It’s when someone abuses, annoys, or argues with a monk, and the monk abuses, annoys, or argues back at them.
Evaṃ kho, bhikkhave, bhikkhu paṭiseneti.	That’s how a monk pushes back.
Kathañca, bhikkhave, bhikkhu na paṭiseneti?	And how does a monk not push back?
Idha, bhikkhave, bhikkhu akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati.	It’s when someone abuses, annoys, or argues with a monk, and the monk doesn’t abuse, annoy, or argue back at them.
Evaṃ kho, bhikkhave, bhikkhu na paṭiseneti.	That’s how a monk doesn’t push back.
Kathañca, bhikkhave, bhikkhu dhūpāyati?	And how does a monk fume?
Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti.	When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Evaṃ kho, bhikkhave, bhikkhu dhūpāyati.	That’s how a monk fumes.
Kathañca, bhikkhave, bhikkhu na dhūpāyati?	And how does a monk not fume?
Asmīti, bhikkhave, asati itthasmīti na hoti, evaṃsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṃ santi na hoti, evaṃ santi na hoti, aññathā santi na hoti, apihaṃ santi na hoti, apihaṃ itthaṃ santi na hoti, apihaṃ evaṃ santi na hoti, apihaṃ aññathā santi na hoti, bhavissanti na hoti, itthaṃ bhavissanti na hoti, evaṃ bhavissanti na hoti, aññathā bhavissanti na hoti.	When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Evaṃ kho, bhikkhave, bhikkhu na dhūpāyati.	That’s how a monk doesn’t fume.
Kathañca, bhikkhave, bhikkhu pajjalati?	And how is a monk ignited?
Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti.	When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
Evaṃ kho, bhikkhave, bhikkhu pajjalati.	That’s how a monk is ignited.
Kathañca, bhikkhave, bhikkhu na pajjalati?	And how is a monk not ignited?
Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṃsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṃ santi na hoti, iminā evaṃ santi na hoti, iminā aññathā santi na hoti, iminā apihaṃ santi na hoti, iminā apihaṃ itthaṃ santi na hoti, iminā apihaṃ evaṃ santi na hoti, iminā apihaṃ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṃ bhavissanti na hoti, iminā evaṃ bhavissanti na hoti, iminā aññathā bhavissanti na hoti.	When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
Evaṃ kho, bhikkhave, bhikkhu na pajjalati.	That’s how a monk is not ignited.
Kathañca, bhikkhave, bhikkhu sampajjhāyati?	And how does a monk burn up?
Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	It’s when a monk hasn’t 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.
Evaṃ kho, bhikkhave, bhikkhu sampajjhāyati.	That’s how a monk is burned up.
Kathañca, bhikkhave, bhikkhu na sampajjhāyati?	And how does a monk not burn up?
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	It’s when a monk has 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.
Evaṃ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti.	That’s how a monk is not burned up.”

❧

§ – AN 4 vagga 21 Sappurisa: A Good Person

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AN 4.201 Sikkhāpada: Training Rules

201. Sikkhāpadasutta	201. Training Rules
“Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca;	“monks, I will teach you a bad person and a worse person,
sappurisañca, sappurisena sappurisatarañca.	a good person and a better person.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamo ca, bhikkhave, asappuriso?	“And what is a bad person?
Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti.	It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence.
Ayaṃ vuccati, bhikkhave, asappuriso.	This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?	And what is a worse person?
Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; attanā ca musāvādī hoti, parañca musāvāde samādapeti; attanā ca surāmerayamajjapamādaṭṭhāyī hoti, parañca surāmerayamajjapamādaṭṭhāne samādapeti.	It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. And they encourage others to do these things.
Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.	This is called a worse person.
Katamo ca, bhikkhave, sappuriso?	And what is a good person?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Ayaṃ vuccati, bhikkhave, sappuriso.	This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?	And what is a better person?
Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti; attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.	It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. And they encourage others to avoid these things.
Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti.	This is called a better person.”

AN 4.202 Assaddha: Faithless

202. Assaddhasutta	202. Faithless
“Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca;	“monks, I will teach you a bad person and a worse person,
sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha … pe ….	a good person and a better person.
“Katamo ca, bhikkhave, asappuriso?	And what is a bad person?
Idha, bhikkhave, ekacco assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.	It’s someone who is faithless, shameless, imprudent, with little learning, lazy, unrememberful, and witless.
Ayaṃ vuccati, bhikkhave, asappuriso.	This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?	And what is a worse person?
Idha, bhikkhave, ekacco attanā ca assaddho hoti, parañca assaddhiye samādapeti; attanā ca ahiriko hoti, parañca ahirikatāya samādapeti; attanā ca anottappī hoti, parañca anottappe samādapeti; attanā ca appassuto hoti, parañca appassute samādapeti; attanā ca kusīto hoti, parañca kosajje samādapeti; attanā ca muṭṭhassati hoti, parañca muṭṭhassacce samādapeti; attanā ca duppañño hoti, parañca duppaññatāya samādapeti.	It’s someone who is faithless, shameless, imprudent, with little learning, lazy, confused, and witless. And they encourage others in these same qualities.
Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.	This is called a worse person.
Katamo ca, bhikkhave, sappuriso?	And what is a good person?
Idha, bhikkhave, ekacco saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.	It’s someone who is faithful, conscientious, prudent, learned, energetic, rememberful, and wise.
Ayaṃ vuccati, bhikkhave, sappuriso.	This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?	And what is a better person?
Idha, bhikkhave, ekacco attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca hirimā hoti, parañca hirimatāya samādapeti; attanā ca ottappī hoti, parañca ottappe samādapeti; attanā ca bahussuto hoti, parañca bāhusacce samādapeti; attanā ca āraddhavīriyo hoti, parañca vīriyārambhe samādapeti; attanā ca upaṭṭhitassati hoti, parañca satiupaṭṭhāne samādapeti; attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti.	It’s someone who is personally accomplished in faith, conscience, prudence, learning, energy, rememberfulness, and wisdom. And they encourage others in these same qualities.
Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti.	This is called a better person.”

AN 4.203 Sattakamma: Seven Kinds of Deeds

203. Sattakammasutta	203. Seven Kinds of Deeds
“Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca;	“monks, I will teach you a bad person and a worse person,
sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha … pe ….	a good person and a better person.
“Katamo ca, bhikkhave, asappuriso?	And what is a bad person?
Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti.	It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, asappuriso.	This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?	And what is a worse person?
Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; attanā ca musāvādī hoti, parañca musāvāde samādapeti; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti.	It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. And they encourage others to do these things.
Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.	This is called a worse person.
Katamo ca, bhikkhave, sappuriso?	And what is a good person?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato, hoti, samphappalāpā paṭivirato hoti.	It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, sappuriso.	This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?	And what is a better person?
Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti.	It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. And they encourage others to avoid these things.
Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti.	This is called a better person.”

AN 4.204 Dasakamma: Ten Kinds of Deeds

204. Dasakammasutta	204. Ten Kinds of Deeds
“Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca;	“monks, I will teach you a bad person and a worse person,
sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha … pe ….	a good person and a better person.
“Katamo ca, bhikkhave, asappuriso?	And what is a bad person?
Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti.	It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
Ayaṃ vuccati, bhikkhave, asappuriso.	This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?	And what is a worse person?
Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti … pe … attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti.	It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things.
Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.	This is called a worse person.
Katamo ca, bhikkhave, sappuriso?	And what is a good person?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti … pe … anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti.	It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view.
Ayaṃ vuccati, bhikkhave, sappuriso.	This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?	And what is a better person?
Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti … pe … attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti.	It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things.
Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti.	This is called a better person.”

AN 4.205 Aṭṭhaṅgika: Eightfold

205. Aṭṭhaṅgikasutta	205. Eightfold
“Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca;	“monks, I will teach you a bad person and a worse person,
sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha … pe ….	a good person and a better person.
“Katamo ca, bhikkhave, asappuriso?	And what is a bad person?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti.	It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, asappuriso.	This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?	And what is a worse person?
Idha bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti; attanā ca micchāsaṅkappo hoti, parañca micchāsaṅkappe samādapeti; attanā ca micchāvāco hoti, parañca micchāvācāya samādapeti; attanā ca micchākammanto hoti, parañca micchākammante samādapeti; attanā ca micchāājīvo hoti, parañca micchāājīve samādapeti; attanā ca micchāvāyāmo hoti, parañca micchāvāyāme samādapeti; attanā ca micchāsati hoti, parañca micchāsatiyā samādapeti; attanā ca micchāsamādhi hoti, parañca micchāsamādhimhi samādapeti.	It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity. And they encourage others in these same qualities.
Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.	This is called a worse person.
Katamo ca, bhikkhave, sappuriso?	And what is a good person?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.	It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sappuriso.	This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?	And what is a better person?
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti; attanā ca sammāsaṅkappo hoti, parañca sammāsaṅkappe samādapeti; attanā ca sammāvāco hoti, parañca sammāvācāya samādapeti; attanā ca sammākammanto hoti, parañca sammākammante samādapeti; attanā ca sammāājīvo hoti, parañca sammāājīve samādapeti; attanā ca sammāvāyāmo hoti, parañca sammāvāyāme samādapeti; attanā ca sammāsati hoti, parañca sammāsatiyā samādapeti; attanā ca sammāsamādhi hoti, parañca sammāsamādhimhi samādapeti.	It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. And they encourage others in these same qualities.
Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti.	This is called a better person.”

AN 4.206 Dasamagga: The Path with Ten Factors

206. Dasamaggasutta	206. The Path with Ten Factors
“Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca;	“monks, I will teach you a bad person and a worse person,
sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha … pe ….	a good person and a better person.
“Katamo ca, bhikkhave, asappuriso?	And what is a bad person?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti … pe … micchāñāṇī hoti, micchāvimutti hoti.	It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
Ayaṃ vuccati, bhikkhave, asappuriso.	This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?	And what is a worse person?
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti … pe … attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti.	It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom. And they encourage others in these same qualities.
Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.	This is called a worse person.
Katamo ca, bhikkhave, sappuriso?	And what is a good person?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti … pe … sammāñāṇī hoti, sammāvimutti hoti.	It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Ayaṃ vuccati, bhikkhave, sappuriso.	This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?	And what is a better person?
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti … pe … attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti.	It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom. And they encourage others in these same qualities.
Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti.	This is called a better person.”

AN 4.207 Paṭhamapāpadhamma: Bad Character (1st)

207. Paṭhamapāpadhammasutta	207. Bad Character (1st)
“Pāpañca vo, bhikkhave, desessāmi, pāpena pāpatarañca;	“monks, I will teach you who’s bad and who’s worse,
kalyāṇañca, kalyāṇena kalyāṇatarañca. Taṃ suṇātha … pe ….	who’s good and who’s better.
Katamo ca, bhikkhave, pāpo?	And who’s bad?
Idha, bhikkhave, ekacco pāṇātipātī hoti … pe … micchādiṭṭhiko hoti.	It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
Ayaṃ vuccati, bhikkhave, pāpo.	This is called bad.
Katamo ca, bhikkhave, pāpena pāpataro?	And who’s worse?
Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti … pe … attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti.	It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things.
Ayaṃ vuccati, bhikkhave, pāpena pāpataro.	This is called worse.
Katamo ca, bhikkhave, kalyāṇo?	And who’s good?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhiko hoti.	It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view.
Ayaṃ vuccati, bhikkhave, kalyāṇo.	This is called good.
“Katamo ca, bhikkhave, kalyāṇena kalyāṇataro?	And who’s better?
Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti … pe … attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti.	It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things.
Ayaṃ vuccati, bhikkhave, kalyāṇena kalyāṇataro”ti.	This is called better.”

AN 4.208 Dutiyapāpadhamma: Bad Character (2nd)

208. Dutiyapāpadhammasutta	208. Bad Character (2nd)
“Pāpañca vo, bhikkhave, desessāmi, pāpena pāpatarañca;	“monks, I will teach you who’s bad and who’s worse,
kalyāṇañca, kalyāṇena kalyāṇatarañca. Taṃ suṇātha … pe …	who’s good and who’s better.
“Katamo ca, bhikkhave, pāpo?	And who’s bad?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti … pe … micchāñāṇī hoti, micchāvimutti hoti.	It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
Ayaṃ vuccati, bhikkhave, pāpo.	This is called bad.
Katamo ca, bhikkhave, pāpena pāpataro?	And who’s worse?
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti … pe … attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti.	It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom. And they encourage others in these same qualities.
Ayaṃ vuccati, bhikkhave, pāpena pāpataro.	This is called worse.
Katamo ca, bhikkhave, kalyāṇo?	And who’s good?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti … pe … sammāñāṇī hoti, sammāvimutti hoti.	It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Ayaṃ vuccati, bhikkhave, kalyāṇo.	This is called good.
Katamo ca, bhikkhave, kalyāṇena kalyāṇataro?	And who’s better?
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti … pe … attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti.	It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom. And they encourage others in these same qualities.
Ayaṃ vuccati, bhikkhave, kalyāṇena kalyāṇataro”ti.	This is called better.”

AN 4.209 Tatiyapāpadhamma: Bad Character (3rd)

209. Tatiyapāpadhammasutta	209. Bad Character (3rd)
“Pāpadhammañca vo, bhikkhave, desessāmi, pāpadhammena pāpadhammatarañca;	“monks, I will teach you bad character and worse character,
kalyāṇadhammañca, kalyāṇadhammena kalyāṇadhammatarañca. Taṃ suṇātha … pe ….	good character and better character.
“Katamo ca, bhikkhave, pāpadhammo?	And who has bad character?
Idha, bhikkhave, ekacco pāṇātipātī hoti … pe … micchādiṭṭhiko hoti.	It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
Ayaṃ vuccati, bhikkhave, pāpadhammo.	This is called bad character.
Katamo ca, bhikkhave, pāpadhammena pāpadhammataro?	And who has worse character?
Idha bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti … pe … attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti.	It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things.
Ayaṃ vuccati, bhikkhave, pāpadhammena pāpadhammataro.	This is called worse character.
Katamo ca, bhikkhave, kalyāṇadhammo?	And who has good character?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhiko hoti.	It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view.
Ayaṃ vuccati, bhikkhave, kalyāṇadhammo.	This is called good character.
Katamo ca, bhikkhave, kalyāṇadhammena kalyāṇadhammataro?	And who has better character?
Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti … pe … attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti.	It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things.
Ayaṃ vuccati, bhikkhave, kalyāṇadhammena kalyāṇadhammataro”ti.	This is called better character.”

AN 4.210 Catutthapāpadhamma: Bad Character (4th)

210. Catutthapāpadhammasutta	210. Bad Character (4th)
“Pāpadhammañca vo, bhikkhave, desessāmi, pāpadhammena pāpadhammatarañca;	“monks, I will teach you bad character and worse character,
kalyāṇadhammañca, kalyāṇadhammena kalyāṇadhammatarañca. Taṃ suṇātha … pe ….	good character and better character.
“Katamo ca, bhikkhave, pāpadhammo?	And who has bad character?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti … pe … micchāñāṇī hoti, micchāvimutti hoti.	It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
Ayaṃ vuccati, bhikkhave, pāpadhammo.	This is called bad character.
Katamo ca, bhikkhave, pāpadhammena pāpadhammataro?	And who has worse character?
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti … pe … attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti.	It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom. And they encourage others in these same qualities.
Ayaṃ vuccati, bhikkhave, pāpadhammena pāpadhammataro.	This is called worse character.
Katamo ca, bhikkhave, kalyāṇadhammo?	And who has good character?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti … pe … sammāñāṇī hoti, sammāvimutti hoti.	It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Ayaṃ vuccati, bhikkhave, kalyāṇadhammo.	This is called good character.
Katamo ca, bhikkhave, kalyāṇadhammena kalyāṇadhammataro?	And who has better character?
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti … pe … attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti.	It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom. And they encourage others in these same qualities.
Ayaṃ vuccati, bhikkhave, kalyāṇadhammena kalyāṇadhammataro”ti.	This is called better character.”

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§ – AN 4 vagga 22 Parisā: Assembly

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AN 4.211 Parisā: Assembly

211. Parisāsutta	211. Assembly
“Cattārome, bhikkhave, parisadūsanā.	“monks, these four corrupt an assembly.
Katame cattāro?	Which Four?
Bhikkhu, bhikkhave, dussīlo pāpadhammo parisadūsano; bhikkhunī, bhikkhave, dussīlā pāpadhammā parisadūsanā; upāsako, bhikkhave, dussīlo pāpadhammo parisadūsano; upāsikā, bhikkhave, dussīlā pāpadhammā parisadūsanā.	A monk, nun, layman, or laywoman who is unethical, of bad character.
Ime kho, bhikkhave, cattāro parisadūsanā.	These are the four that corrupt an assembly.
Cattārome, bhikkhave, parisasobhanā.	monks, these four beautify an assembly.
Katame cattāro?	Which Four?
Bhikkhu, bhikkhave, sīlavā kalyāṇadhammo parisasobhano; bhikkhunī, bhikkhave, sīlavatī kalyāṇadhammā parisasobhanā; upāsako, bhikkhave, sīlavā kalyāṇadhammo parisasobhano; upāsikā, bhikkhave, sīlavatī kalyāṇadhammā parisasobhanā.	A monk, nun, layman, or laywoman who is ethical, of good character.
Ime kho, bhikkhave, cattāro parisasobhanā”ti.	These are the four that beautify an assembly.”

AN 4.212 Diṭṭhi: View

212. Diṭṭhisutta	212. View
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Kāyaduccaritena, vacīduccaritena, manoduccaritena, micchādiṭṭhiyā—	Bad conduct by way of body, speech, and mind, and wrong view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with four dharmas is raised up to heaven.
Katamehi catūhi?	Which Four?
Kāyasucaritena, vacīsucaritena, manosucaritena, sammādiṭṭhiyā—	Good conduct by way of body, speech, and mind, and right view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these four dharmas is raised up to heaven.”

AN 4.213 Akataññutā: Ungrateful

213. Akataññutāsutta	213. Ungrateful
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Kāyaduccaritena, vacīduccaritena, manoduccaritena, akataññutā akataveditā—	Bad conduct by way of body, speech, and mind, and being ungrateful and thankless.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with four dharmas is raised up to heaven.
Katamehi catūhi?	Which Four?
Kāyasucaritena, vacīsucaritena, manosucaritena, kataññutā kataveditā—	Good conduct by way of body, speech, and mind, and being grateful and thankful.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these four dharmas is raised up to heaven.”

AN 4.214 Pāṇātipātī: Killing Living Creatures

214. Pāṇātipātīsutta	214. Killing Living Creatures
… pe … Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti … pe … pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti.	“Someone with four dharmas is cast down to hell. … They kill living creatures, steal, commit sexual misconduct, and lie. … Someone with four dharmas is raised up to heaven. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …”

AN 4.215 Paṭhamamagga: Path (1st)

215. Paṭhamamaggasutta	215. Path (1st)
… pe … Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti … pe … sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti.	“Someone with four dharmas is cast down to hell. … wrong view, wrong thought, wrong speech, wrong action. … Someone with four dharmas is raised up to heaven. … right view, right thought, right speech, right action. …”

AN 4.216 Dutiyamagga: Path (2nd)

216. Dutiyamaggasutta	216. Path (2nd)
… pe … Micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti … pe … sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.	“Someone with four dharmas is cast down to hell. … wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity. Someone with four dharmas is raised up to heaven. … right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. …”

AN 4.217 Paṭhamavohārapatha: Kinds of Expression (1st)

217. Paṭhamavohārapathasutta	217. Kinds of Expression (1st)
… pe … Adiṭṭhe diṭṭhavādī hoti, asute sutavādī hoti, amute mutavādī hoti, aviññāte viññātavādī hoti … pe … adiṭṭhe adiṭṭhavādī hoti, asute asutavādī hoti, amute amutavādī hoti, aviññāte aviññātavādī hoti.	“Someone with four dharmas is cast down to hell. … They say they’ve seen, heard, thought, or cognized something, but they haven’t. … Someone with four dharmas is raised up to heaven. … They say they haven’t seen, heard, thought, or cognized something, and they haven’t. …”

AN 4.218 Dutiyavohārapatha: Kinds of Expression (2nd)

218. Dutiyavohārapathasutta	218. Kinds of Expression (2nd)
… pe … Diṭṭhe adiṭṭhavādī hoti, sute asutavādī hoti, mute amutavādī hoti, viññāte aviññātavādī hoti … pe … diṭṭhe diṭṭhavādī hoti, sute sutavādī hoti, mute mutavādī hoti, viññāte viññātavādī hoti.	“Someone with four dharmas is cast down to hell. … They say they haven’t seen, heard, thought, or cognized something, but they have. … Someone with four dharmas is raised up to heaven. … They say they’ve seen, heard, thought, or cognized something, and they have. …”

AN 4.219 Ahirika: Imprudence

219. Ahirikasutta	219. Imprudence
… pe … Assaddho hoti, dussīlo hoti, ahiriko hoti, anottappī hoti … pe … saddho hoti, sīlavā hoti, hirimā hoti, ottappī hoti.	“Someone with four dharmas is cast down to hell. … They’re faithless, unethical, shameless, and imprudent. … Someone with four dharmas is raised up to heaven. … They’re faithful, ethical, conscientious, and prudent. …”

AN 4.220 Dussīla: Unethical

220. Dussīlasutta	220. Unethical
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Assaddho hoti, dussīlo hoti, kusīto hoti, duppañño hoti—	They’re faithless, unethical, lazy, and witless.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with four dharmas is raised up to heaven.
Katamehi catūhi?	Which Four?
Saddho hoti, sīlavā hoti, āraddhavīriyo hoti, paññavā hoti—	They’re faithful, ethical, energetic, and wise.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these four dharmas is raised up to heaven.”

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§ – AN 4 vagga 23 Duccarita: Bad Conduct

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AN 4.221 Duccarita: Verbal Conduct

221. Duccaritasutta	221. Verbal Conduct
“Cattārimāni, bhikkhave, vacīduccaritāni.	“monks, there are these four kinds of bad conduct by way of speech.
Katamāni cattāri?	Which Four?
Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—	Speech that’s false, divisive, harsh, or nonsensical.
imāni kho, bhikkhave, cattāri vacīduccaritāni.	These are the four kinds of bad conduct by way of speech.
Cattārimāni, bhikkhave, vacīsucaritāni.	There are these four kinds of good conduct by way of speech.
Katamāni cattāri?	Which Four?
Saccavācā, apisuṇā vācā, saṇhā vācā, mantavācā—	Speech that’s true, harmonious, gentle, and thoughtful.
imāni kho, bhikkhave, cattāri vacīsucaritānī”ti.	These are the four kinds of good conduct by way of speech.”

AN 4.222 Diṭṭhi: View

222. Diṭṭhisutta	222. View
“Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ; bahuñca apuññaṃ pasavati.	“When a foolish, incompetent bad person has four dharmas they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi catūhi?	Which Four?
Kāyaduccaritena, vacīduccaritena, manoduccaritena, micchādiṭṭhiyā—	Bad conduct by way of body, speech, and mind, and wrong view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati.	When a foolish, incompetent bad person has these four dharmas they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent good person has four dharmas they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi catūhi?	Which Four?
Kāyasucaritena, vacīsucaritena, manosucaritena, sammādiṭṭhiyā—	Good conduct by way of body, speech, and mind, and right view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ; bahuñca puññaṃ pasavatī”ti.	When an astute, competent good person has these four dharmas they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

AN 4.223 Akataññutā: Ungrateful

223. Akataññutāsutta	223. Ungrateful
“Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent bad person has four dharmas they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi catūhi?	Which Four?
Kāyaduccaritena, vacīduccaritena, manoduccaritena, akataññutā akataveditā—	Bad conduct by way of body, speech, and mind, and being ungrateful and thankless.
imehi … pe … kāyasucaritena, vacīsucaritena, manosucaritena kataññutākataveditā … pe ….	An astute person … makes much merit. … Good conduct by way of body, speech, and mind, and being grateful and thankful. …”

AN 4.224 Pāṇātipātī: Killing Living Creatures

224. Pāṇātipātīsutta	224. Killing Living Creatures
… pe … Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti … pe … pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti … pe ….	“A foolish person … makes much bad karma. … They kill living creatures, steal, commit sexual misconduct, and lie. … An astute person … makes much merit. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …”

AN 4.225 Paṭhamamagga: Path (1st)

225. Paṭhamamaggasutta	225. Path (1st)
… pe … Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti … pe … sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti … pe ….	“A foolish person … makes much bad karma. … wrong view, wrong thought, wrong speech, wrong action. … An astute person … makes much merit. … right view, right thought, right speech, right action. …”

AN 4.226 Dutiyamagga: Path (2nd)

226. Dutiyamaggasutta	226. Path (2nd)
… pe … Micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti … pe … sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti … pe ….	“A foolish person … makes much bad karma. … wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity. … An astute person … makes much merit. … right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. …”

AN 4.227 Paṭhamavohārapatha: Kinds of Expression (1st)

227. Paṭhamavohārapathasutta	227. Kinds of Expression (1st)
… pe … Adiṭṭhe diṭṭhavādī hoti, asute sutavādī hoti, amute mutavādī hoti, aviññāte viññātavādī hoti … pe … adiṭṭhe adiṭṭhavādī hoti, asute asutavādī hoti, amute amutavādī hoti, aviññāte aviññātavādī hoti … pe …. Sattamaṃ.	“A foolish person … makes much bad karma. … They say they’ve seen, heard, thought, or cognized something, but they haven’t. … An astute person … makes much merit. … They say they haven’t seen, heard, thought, or cognized something, and they haven’t. …”

AN 4.228 Dutiyavohārapatha: Kinds of Expression (2nd)

228. Dutiyavohārapathasutta	228. Kinds of Expression (2nd)
… pe … Diṭṭhe adiṭṭhavādī hoti, sute asutavādī hoti, mute amutavādī hoti, viññāte aviññātavādī hoti … pe … diṭṭhe diṭṭhavādī hoti, sute sutavādī hoti, mute mutavādī hoti, viññāte viññātavādī hoti … pe ….	“A foolish person … makes much bad karma. … They say they haven’t seen, heard, thought, or cognized something, but they have. … An astute person … makes much merit. … They say they’ve seen, heard, thought, or cognized something, and they have. …”

AN 4.229 Ahirika: Imprudence

229. Ahirikasutta	229. Imprudence
… pe … Assaddho hoti, dussīlo hoti, ahiriko hoti, anottappī hoti … pe … saddho hoti, sīlavā hoti, hirimā hoti, ottappī hoti … pe ….	“A foolish person … makes much bad karma. … They’re faithless, unethical, shameless, and imprudent. … An astute person … makes much merit. … They’re faithful, ethical, conscientious, and prudent. …”

AN 4.230 Duppañña: Witless

230. Duppaññasutta	230. Witless
… pe … Assaddho hoti, dussīlo hoti, kusīto hoti, duppañño hoti … pe … saddho hoti, sīlavā hoti, āraddhavīriyo hoti, paññavā hoti—	“A foolish person … makes much bad karma. … They’re faithless, unethical, lazy, and witless. … An astute person … makes much merit. … They’re faithful, ethical, energetic, and wise.
imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavatī”ti.	When an astute, competent good person has these four dharmas they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

AN 4.231 Kavi: Poets

231. Kavisutta	231. Poets
“Cattārome, bhikkhave, kavī.	“monks, there are these four poets.
Katame cattāro?	Which Four?
Cintākavi, sutakavi, atthakavi, paṭibhānakavi—	A poet who thoughtfully composes their own work, a poet who repeats the oral transmission, a poet who educates, and a poet who improvises.
ime kho, bhikkhave, cattāro kavī”ti.	These are the four poets.”

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§ – AN 4 vagga 24 Kamma: Deeds

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AN 4.232 Saṅkhitta: Deeds In Brief

232. Saṅkhittasutta	232. Deeds In Brief
“Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	“monks, I declare these four kinds of deeds, having realized them with my own insight.
Katamāni cattāri?	Which Four?
Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ;	There are dark deeds with dark results.
atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ;	There are bright deeds with bright results.
atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;	There are dark and bright deeds with dark and bright results.
atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.	These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.233 Vitthāra: Deeds in Detail

233. Vitthārasutta	233. Deeds in Detail
“Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	“monks, I declare these four kinds of deeds, having realized them with my own insight.
Katamāni cattāri?	Which Four?
Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ;	There are dark deeds with dark results;
atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ;	bright deeds with bright results;
atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;	dark and bright deeds with dark and bright results; and
atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ?	And what are dark deeds with dark results?
Idha, bhikkhave, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.	It’s when someone makes hurtful co-doings by way of body, speech, and mind.
So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati.	Having made these co-doings, they’re reborn in a hurtful world,
Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti.	where hurtful contacts touch them.
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vediyati ekantadukkhaṃ, seyyathāpi sattā nerayikā.	Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.
Idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.	These are called dark deeds with dark results.
Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ?	And what are bright deeds with bright results?
Idha, bhikkhave, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.	It’s when someone makes pleasing co-doings by way of body, speech, and mind.
So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati.	Having made these co-doings, they’re reborn in a pleasing world,
Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti.	where pleasing contacts touch them.
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vediyati ekantasukhaṃ, seyyathāpi devā subhakiṇhā.	Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory.
Idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.	These are called bright deeds with bright results.
Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ?	And what are dark and bright deeds with dark and bright results?
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti.	It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind.
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati.	Having made these co-doings, they are reborn in a world that is both hurtful and pleasing,
Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti.	where hurtful and pleasing contacts touch them.
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
Idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.	These are called dark and bright deeds with dark and bright results.
Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati?	And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?
Tatra, bhikkhave, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā—	It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.
idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.	These are the four kinds of deeds that I declare, having realized them with my own insight.”

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AN 4.234 Soṇakāyana: About Soṇakāyana

234. Soṇakāyanasutta	234. About Soṇakāyana
Atha kho sikhāmoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Sikhāmoggallāna the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sikhāmoggallāno brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, Sikhāmoggallāna sat down to one side, and said to the Buddha:
“Purimāni, bho gotama, divasāni purimatarāni soṇakāyano māṇavo yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca:	“Master Gotama, a few days ago the student Soṇakāyana came to me and said:
‘samaṇo gotamo sabbakammānaṃ akiriyaṃ paññapeti, sabbakammānaṃ kho pana akiriyaṃ paññapento ucchedaṃ āha lokassa’—	‘The ascetic Gotama advocates not doing any deeds. So he teaches the annihilation of the world!’
kammasaccāyaṃ, bho, loko kammasamārambhaṭṭhāyī”ti.	The world exists through deeds, and it remains because deeds are undertaken.”
“Dassanampi kho ahaṃ, brāhmaṇa, soṇakāyanassa māṇavassa nābhijānāmi;	“Brahmin, I can’t recall even seeing the student Soṇakāyana,
kuto panevarūpo kathāsallāpo.	so how could we possibly have had such a discussion?
Cattārimāni, brāhmaṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	I declare these four kinds of deeds, having realized them with my own insight.
Katamāni cattāri?	Which Four?
Atthi, brāhmaṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ;	There are dark deeds with dark results;
atthi, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ;	bright deeds with bright results;
atthi, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;	dark and bright deeds with dark and bright results; and
atthi, brāhmaṇa, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Katamañca, brāhmaṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ?	< And what are the dark deeds with dark results?
Idha, brāhmaṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti.	It’s when someone makes hurtful co-doings by way of body, speech, and mind. …
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vediyati ekantadukkhaṃ, seyyathāpi sattā nerayikā.	Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.
Idaṃ vuccati, brāhmaṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ.	These are called dark deeds with dark results.
Katamañca, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ?	And what are bright deeds with bright results?
Idha, brāhmaṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti.	It’s when someone makes pleasing co-doings by way of body, speech, and mind. …
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vediyati ekantasukhaṃ, seyyathāpi devā subhakiṇhā.	Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory.
Idaṃ vuccati, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ.	These are called bright deeds with bright results.
Katamañca, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ?	And what are dark and bright deeds with dark and bright results?
Idha, brāhmaṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti.	It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind. …
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
Idaṃ vuccati, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.	These are called dark and bright deeds with dark and bright results.
Katamañca, brāhmaṇa, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati?	And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?
Tatra, brāhmaṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā—	It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.
idaṃ vuccati, brāhmaṇa, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Imāni kho, brāhmaṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.	These are the four kinds of deeds that I declare, having realized them with my own insight.”

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AN 4.235 Paṭhamasikkhāpada: Training Rules (1st)

235. Paṭhamasikkhāpadasutta	235. Training Rules (1st)
“Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	“monks, I declare these four kinds of deeds, having realized them with my own insight.
Katamāni cattāri?	Which Four?
Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ;	There are dark deeds with dark results;
atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ;	bright deeds with bright results;
atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;	dark and bright deeds with dark and bright results; and
atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ?	And what are the dark deeds with dark results?
Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti.	It’s when someone kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence.
Idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.	These are called dark deeds with dark results.
Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ?	And what are bright deeds with bright results?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.	These are called bright deeds with bright results.
Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ?	And what are dark and bright deeds with dark and bright results?
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti … pe … idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.	It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati?	And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?
Tatra, bhikkhave, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ … pe … idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.	These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.236 Dutiyasikkhāpada: Training Rules (2nd)

236. Dutiyasikkhāpadasutta	236. Training Rules (2nd)
“Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	“monks, I declare these four kinds of deeds, having realized them with my own insight.
Katamāni cattāri?	Which Four?
Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ;	There are dark deeds with dark results;
atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ;	bright deeds with bright results;
atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;	dark and bright deeds with dark and bright results; and
atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ?	And what are dark deeds with dark results?
Idha, bhikkhave, ekaccena mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṃgho bhinno hoti.	It's when someone murders their mother or father or a perfected one. They maliciously shed the blood of a Realized One. Or they cause a schism in the Saṅgha.
Idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.	These are called dark deeds with dark results.
Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ?	And what are bright deeds with bright results?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.	It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.
Idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.	These are called bright deeds with bright results.
Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ?	And what are dark and bright deeds with dark and bright results?
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti … pe … idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.	It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati?	And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?
Tatra, bhikkhave, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ … pe … idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.	These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.237 Ariyamagga: The Noble Path

237. Ariyamaggasutta	237. The Noble Path
“Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	“monks, I declare these four kinds of deeds, having realized them with my own insight.
Katamāni cattāri?	Which Four?
Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ;	There are dark deeds with dark results;
atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ;	bright deeds with bright results;
atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;	dark and bright deeds with dark and bright results; and
atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ?	And what are dark deeds with dark results?
Idha, bhikkhave, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti … pe … idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.	It’s when someone makes hurtful co-doings by way of body, speech, and mind. These are called dark deeds with dark results.
Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ?	And what are bright deeds with bright results?
Idha, bhikkhave, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti … pe … idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.	It’s when someone makes pleasing co-doings by way of body, speech, and mind. These are called bright deeds with bright results.
Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ?	And what are dark and bright deeds with dark and bright results?
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti … pe … idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.	It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati?	And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?
Sammādiṭṭhi … pe … sammāsamādhi.	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.	These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.238 Bojjhaṅga: Awakening Factors

238. Bojjhaṅgasutta	238. Awakening Factors
“Cattārimāni, bhikkhave, kammāni … pe … kaṇhaṃ kaṇhavipākaṃ … pe … idha, bhikkhave, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti … pe … idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.	“monks, I declare these four kinds of deeds, having realized them with my own insight. ... And what are dark deeds with dark results? It’s when someone makes hurtful co-doings by way of body, speech, and mind. These are called dark deeds with dark results.
Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ?	And what are bright deeds with bright results?
Idha, bhikkhave, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti … pe … idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.	It’s when someone makes pleasing co-doings by way of body, speech, and mind. These are called bright deeds with bright results.
Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ?	And what are dark and bright deeds with dark and bright results?
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti … pe … idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.	It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati?	And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?
Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo—	The awakening factors of rememberfulness, investigation of Dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimity.
idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.	These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.	These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.239 Sāvajja: Blameworthy

239. Sāvajjasutta	239. Blameworthy
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena, sāvajjāya diṭṭhiyā—	Blameworthy deeds by way of body, speech, and mind, and blameworthy view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with four dharmas is raised up to heaven.
Katamehi catūhi?	Which Four?
Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena, anavajjāya diṭṭhiyā—	Blameless deeds by way of body, speech, and mind, and blameless view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these four dharmas is raised up to heaven.”

AN 4.240 Abyābajjha: Pleasing

240. Abyābajjhasutta	240. Pleasing
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena, sabyābajjhāya diṭṭhiyā—	Hurtful deeds by way of body, speech, and mind, and hurtful view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with four dharmas is raised up to heaven.
Katamehi catūhi?	Which Four?
Abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena, abyābajjhāya diṭṭhiyā—	Pleasing deeds by way of body, speech, and mind, and pleasing view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these four dharmas is raised up to heaven.”

AN 4.241 Samaṇa: Ascetics

241. Samaṇasutta	241. Ascetics
“‘Idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;	“‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.
suññā parappavādā samaṇehi aññehī’ti—	Other sects are empty of ascetics.’
evametaṃ, bhikkhave, sammā sīhanādaṃ nadatha.	This, monks, is how you should rightly roar your lion’s roar.
Katamo ca, bhikkhave, paṭhamo samaṇo?	And who is the first ascetic?
Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	It’s a monk who—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Ayaṃ, bhikkhave, paṭhamo samaṇo.	This is the first ascetic.
Katamo ca, bhikkhave, dutiyo samaṇo?	And who is the second ascetic?
Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	It’s a monk who—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering.
Ayaṃ, bhikkhave, dutiyo samaṇo.	This is the second ascetic.
Katamo ca, bhikkhave, tatiyo samaṇo?	And who is the third ascetic?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	It’s a monk who—with the ending of the five lower fetters—is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Ayaṃ, bhikkhave, tatiyo samaṇo.	This is the third ascetic.
Katamo ca, bhikkhave, catuttho samaṇo?	And who is the fourth ascetic?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s a monk who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ayaṃ, bhikkhave, catuttho samaṇo.	This is the fourth ascetic.
‘Idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;	‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.
suññā parappavādā samaṇebhi aññehī’ti—	Other sects are empty of ascetics.’
evametaṃ, bhikkhave, sammā sīhanādaṃ nadathā”ti.	This, monks, is how you should rightly roar your lion’s roar.”

AN 4.242 Sappurisānisaṃsa: Benefits of a Good Person

242. Sappurisānisaṃsasutta	242. Benefits of a Good Person
“Sappurisaṃ, bhikkhave, nissāya cattāro ānisaṃsā pāṭikaṅkhā.	“monks, you can expect four benefits from relying on a good person.
Katame cattāro?	Which Four?
Ariyena sīlena vaḍḍhati, ariyena samādhinā vaḍḍhati, ariyāya paññāya vaḍḍhati, ariyāya vimuttiyā vaḍḍhati—	Growth in noble ethics, undistractible-lucidity, wisdom, and freedom.
sappurisaṃ, bhikkhave, nissāya ime cattāro ānisaṃsā pāṭikaṅkhā”ti.	You can expect these four benefits from relying on a good person.”

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§ – AN 4 vagga 25 Āpattibhaya: Perils of Offenses

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AN 4.243 Saṅghabhedaka: Schism in the Saṅgha

243. Saṅghabhedakasutta	243. Schism in the Saṅgha
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“api nu taṃ, ānanda, adhikaraṇaṃ vūpasantan”ti?	“Well, Ānanda, has that disciplinary issue been settled yet?”
“Kuto taṃ, bhante, adhikaraṇaṃ vūpasamissati.	“How could it be, sir?
Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṃghabhedāya ṭhito.	Venerable Anuruddha’s pupil Bāhiya remains entirely committed to creating a schism in the Saṅgha.
Tatrāyasmā anuruddho na ekavācikampi bhaṇitabbaṃ maññatī”ti.	But Anuruddha doesn’t think to say a single word about it.”
“Kadā panānanda, anuruddho saṃghamajjhe adhikaraṇesu voyuñjati.	“But Ānanda, since when has Anuruddha been involved in disciplinary issues in the midst of the Saṅgha?
Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca.	Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up?
Cattārome, ānanda, atthavase sampassamāno pāpabhikkhu saṅghabhedena nandati.	A bad monk sees four reasons to relish schism in the Saṅgha.
Katame cattāro?	Which Four?
Idhānanda, pāpabhikkhu dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto.	Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
Tassa evaṃ hoti:	He thinks:
‘sace kho maṃ bhikkhū jānissanti—	‘Suppose the monks know that I’m a bad monk …
dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṃ santā nāsessanti;	If they’re in harmony, they’ll expel me,
vaggā pana maṃ na nāsessantī’ti.	but if they’re divided they won’t.’
Idaṃ, ānanda, paṭhamaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati.	A bad monk sees this as the first reason to relish schism in the Saṅgha.
Puna caparaṃ, ānanda, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato.	Furthermore, a bad monk has wrong view, he’s attached to an extremist view.
Tassa evaṃ hoti:	He thinks:
‘sace kho maṃ bhikkhū jānissanti—	‘Suppose the monks know that I have wrong view …
micchādiṭṭhiko antaggāhikāya diṭṭhiyā samannāgatoti, samaggā maṃ santā nāsessanti;	If they’re in harmony they’ll expel me,
vaggā pana maṃ na nāsessantī’ti.	but if they’re divided they won’t.’
Idaṃ, ānanda, dutiyaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati.	A bad monk sees this as the second reason to relish schism in the Saṅgha.
Puna caparaṃ, ānanda, pāpabhikkhu micchāājīvo hoti, micchāājīvena jīvikaṃ kappeti.	Furthermore, a bad monk has wrong livelihood and earns a living by wrong livelihood.
Tassa evaṃ hoti:	He thinks:
‘sace kho maṃ bhikkhū jānissanti—	‘Suppose the monks know that I have wrong livelihood …
micchāājīvo micchāājīvena jīvikaṃ kappetīti, samaggā maṃ santā nāsessanti;	If they’re in harmony they’ll expel me,
vaggā pana maṃ na nāsessantī’ti.	but if they’re divided they won’t.’
Idaṃ, ānanda, tatiyaṃ atthavasaṃ sampassamāno pāpabhikkhu saṃghabhedena nandati.	A bad monk sees this as the third reason to relish schism in the Saṅgha.
Puna caparaṃ, ānanda, pāpabhikkhu lābhakāmo hoti sakkārakāmo anavaññattikāmo.	Furthermore, a bad monk desires material possessions, honor, and admiration.
Tassa evaṃ hoti:	He thinks:
‘sace kho maṃ bhikkhū jānissanti—	‘Suppose the monks know that I desire material possessions, honor, and admiration.
lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṃ santā na sakkarissanti na garuṃ karissanti na mānessanti na pūjessanti;	If they’re in harmony they won’t honor, respect, revere, or venerate me,
vaggā pana maṃ sakkarissanti garuṃ karissanti mānessanti pūjessantī’ti.	but if they’re divided they will.’
Idaṃ, ānanda, catutthaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati.	A bad monk sees this as the fourth reason to relish schism in the Saṅgha.
Ime kho, ānanda, cattāro atthavase sampassamāno pāpabhikkhu saṅghabhedena nandatī”ti.	A bad monk sees these four reasons to relish schism in the Saṅgha.”

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AN 4.244 Āpattibhaya: Perils of Offenses

244. Āpattibhayasutta	244. Perils of Offenses
“Cattārimāni, bhikkhave, āpattibhayāni.	“monks, there are these four perils of offenses.
Katamāni cattāri?	Which Four?
Seyyathāpi, bhikkhave, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ:	Suppose they were to arrest a bandit, a criminal and present him to the king, saying:
‘ayaṃ te, deva, coro āgucārī.	‘Your Majesty, this is a bandit, a criminal.
Imassa devo daṇḍaṃ paṇetū’ti.	May Your Majesty punish them!’
Tamenaṃ rājā evaṃ vadeyya:	The king would say:
‘gacchatha, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti.	‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’
Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ.	The king’s men would do as they were told.
Tatraññatarassa thalaṭṭhassa purisassa evamassa:	Then a bystander might think:
‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ sīsacchejjaṃ. Yatra hi nāma rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindissanti.	‘This man must have done a truly bad and reprehensible deed, a capital offense.
So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ sīsacchejjan’ti.	There’s no way I’d ever do such a bad and reprehensible deed, a capital offense.’
Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti pārājikesu dhammesu.	In the same way, take any monk or nun who has set up such an acute perception of peril regarding expulsion offenses.
Tassetaṃ pāṭikaṅkhaṃ—anāpanno vā pārājikaṃ dhammaṃ na āpajjissati, āpanno vā pārājikaṃ dhammaṃ yathādhammaṃ paṭikarissati.	It can be expected that if they haven’t committed an expulsion offense they won’t, and if they committed one they will deal with it properly.
Seyyathāpi, bhikkhave, puriso kāḷavatthaṃ paridhāya kese pakiritvā musalaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vadeyya:	Suppose a man was to put on a black cloth, mess up his hair, and put a club on his shoulder. Then he approaches a large crowd and says:
‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ mosallaṃ, yena me āyasmanto attamanā honti taṃ karomī’ti.	‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’
Tatraññatarassa thalaṭṭhassa purisassa evamassa:	Then a bystander might think:
‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ mosallaṃ. Yatra hi nāma kāḷavatthaṃ paridhāya kese pakiritvā musalaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vakkhati: “ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ mosallaṃ, yena me āyasmanto attamanā honti taṃ karomī”ti.	‘This man must have done a truly bad and reprehensible deed, deserving of clubbing. …
So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ mosallan’ti.	There’s no way I’d ever do such a bad and reprehensible deed, deserving of clubbing.’
Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti saṃghādisesesu dhammesu, tassetaṃ pāṭikaṅkhaṃ—anāpanno vā saṃghādisesaṃ dhammaṃ na āpajjissati, āpanno vā saṃghādisesaṃ dhammaṃ yathādhammaṃ paṭikarissati.	In the same way, take any monk or nun who has set up such an acute perception of peril regarding suspension offenses. It can be expected that if they haven’t committed a suspension offense they won’t, and if they committed one they will deal with it properly.
Seyyathāpi, bhikkhave, puriso kāḷavatthaṃ paridhāya kese pakiritvā bhasmapuṭaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vadeyya:	Suppose a man was to put on a black cloth, mess up his hair, and put a sack of ashes on his shoulder. Then he approaches a large crowd and says:
‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ bhasmapuṭaṃ.	‘Sirs, I’ve done a bad and reprehensible deed, deserving of a sack of ashes.
Yena me āyasmanto attamanā honti taṃ karomī’ti.	I submit to your pleasure.’
Tatraññatarassa thalaṭṭhassa purisassa evamassa:	Then a bystander might think:
‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ bhasmapuṭaṃ. Yatra hi nāma kāḷavatthaṃ paridhāya kese pakiritvā bhasmapuṭaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vakkhati: “ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ bhasmapuṭaṃ; yena me āyasmanto attamanā honti taṃ karomī”ti.	‘This man must have done a truly bad and reprehensible deed, deserving of a sack of ashes. …
So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ bhasmapuṭan’ti.	There’s no way I’d ever do such a bad and reprehensible deed, deserving of a sack of ashes.’
Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti pācittiyesu dhammesu, tassetaṃ pāṭikaṅkhaṃ—anāpanno vā pācittiyaṃ dhammaṃ na āpajjissati, āpanno vā pācittiyaṃ dhammaṃ yathādhammaṃ paṭikarissati.	In the same way, take any monk or nun who has set up such an acute perception of peril regarding redemption offenses. It can be expected that if they haven’t committed a redemption offense they won’t, and if they committed one they will deal with it properly.
Seyyathāpi, bhikkhave, puriso kāḷavatthaṃ paridhāya kese pakiritvā mahājanakāyaṃ upasaṅkamitvā evaṃ vadeyya:	Suppose a man was to put on a black cloth and mess up his hair. Then he approaches a large crowd and says:
‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ upavajjaṃ.	‘Sirs, I’ve done a bad and reprehensible deed, deserving of criticism.
Yena me āyasmanto attamanā honti taṃ karomī’ti.	I submit to your pleasure.’
Tatraññatarassa thalaṭṭhassa purisassa evamassa:	Then a bystander might think:
‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ upavajjaṃ. Yatra hi nāma kāḷavatthaṃ paridhāya kese pakiritvā mahājanakāyaṃ upasaṅkamitvā evaṃ vakkhati: “ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ upavajjaṃ; yena me āyasmanto attamanā honti taṃ karomī”ti.	‘This man must have done a truly bad and reprehensible deed, deserving of criticism. …
So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ upavajjan’ti.	There’s no way I’d ever do such a bad and reprehensible deed, deserving of criticism.’
Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti pāṭidesanīyesu dhammesu, tassetaṃ pāṭikaṅkhaṃ—anāpanno vā pāṭidesanīyaṃ dhammaṃ na āpajjissati, āpanno vā pāṭidesanīyaṃ dhammaṃ yathādhammaṃ paṭikarissati.	In the same way, take any monk or nun who has set up such an acute perception of peril regarding confession offenses. It can be expected that if they haven’t committed a confession offense they won’t, and if they committed one they will deal with it properly.
Imāni kho, bhikkhave, cattāri āpattibhayānī”ti.	These are the four perils of offenses.”

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AN 4.245 Sikkhānisaṃsa: The Benefits of Training

245. Sikkhānisaṃsasutta	245. The Benefits of Training
“Sikkhānisaṃsamidaṃ, bhikkhave, brahmacariyaṃ vussati paññuttaraṃ vimuttisāraṃ satādhipateyyaṃ.	“monks, living this spiritual life is benefited by training and overseen by wisdom; freedom is its heart, and rememberfulness is in charge.
Kathañca, bhikkhave, sikkhānisaṃsaṃ hoti?	And how is it benefited by training?
Idha, bhikkhave, mayā sāvakānaṃ ābhisamācārikā sikkhā paññattā appasannānaṃ pasādāya pasannānaṃ bhiyyobhāvāya.	Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it.
Yathā yathā, bhikkhave, mayā sāvakānaṃ ābhisamācārikā sikkhā paññattā appasannānaṃ pasādāya pasannānaṃ bhiyyobhāvāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu.	They undertake whatever supplementary regulations I have laid down, keeping them uncorrupted, unflawed, unblemished, and untainted.
Puna caparaṃ, bhikkhave, mayā sāvakānaṃ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya.	Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way.
Yathā yathā, bhikkhave, mayā sāvakānaṃ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu.	They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it uncorrupted, unflawed, unblemished, and untainted.
Evaṃ kho, bhikkhave, sikkhānisaṃsaṃ hoti.	That’s how it’s benefited by training.
Kathañca, bhikkhave, paññuttaraṃ hoti?	And how is it overseen by wisdom?
Idha, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya.	I taught the Dhamma to my disciples in order to rightly end suffering in every way.
Yathā yathā, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti.	They examine with wisdom any Dharmas I taught them.
Evaṃ kho, bhikkhave, paññuttaraṃ hoti.	That’s how it’s overseen by wisdom.
Kathañca, bhikkhave, vimuttisāraṃ hoti?	And how does it have freedom at its heart?
Idha, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya.	I taught the Dhamma to my disciples in order to rightly end suffering in every way.
Yathā yathā, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā vimuttiyā phusitā honti.	They experience through freedom any Dharmas I taught them.
Evaṃ kho, bhikkhave, vimuttisāraṃ hoti.	That’s how it has freedom at its heart.
Kathañca, bhikkhave, satādhipateyyaṃ hoti?	And how is rememberfulness in charge?
‘Iti aparipūraṃ vā ābhisamācārikaṃ sikkhaṃ paripūressāmi, paripūraṃ vā ābhisamācārikaṃ sikkhaṃ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṃyeva sati sūpaṭṭhitā hoti.	rememberfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’
‘Iti aparipūraṃ vā ādibrahmacariyikaṃ sikkhaṃ paripūressāmi, paripūraṃ vā ādibrahmacariyikaṃ sikkhaṃ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṃyeva sati sūpaṭṭhitā hoti.	rememberfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’
‘Iti asamavekkhitaṃ vā dhammaṃ paññāya samavekkhissāmi, samavekkhitaṃ vā dhammaṃ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṃyeva sati sūpaṭṭhitā hoti.	rememberfulness is well established in oneself: ‘In this way I’ll examine with wisdom The Dharma that I haven’t yet examined, or support with wisdom in every situation The Dharma I’ve already examined.’
‘Iti aphusitaṃ vā dhammaṃ vimuttiyā phusissāmi, phusitaṃ vā dhammaṃ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṃyeva sati sūpaṭṭhitā hoti.	rememberfulness is well established in oneself: ‘In this way I’ll experience through freedom The Dharma that I haven’t yet experienced, or support with wisdom in every situation The Dharma I’ve already experienced.’
Evaṃ kho, bhikkhave, satādhipateyyaṃ hoti.	That’s how rememberfulness is in charge.
‘Sikkhānisaṃsamidaṃ, bhikkhave, brahmacariyaṃ vussati paññuttaraṃ vimuttisāraṃ satādhipateyyan’ti,	‘Living this spiritual life is benefited by training and overseen by wisdom; freedom is its heart, and rememberfulness is in charge.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

AN 4.246 Seyyā: Lying Postures

246. Seyyāsutta	246. Lying Postures
“Catasso imā, bhikkhave, seyyā.	“monks, there are these four ways of lying down.
Katamā catasso?	Which Four?
Petaseyyā, kāmabhogiseyyā, sīhaseyyā, tathāgataseyyā.	The ways a corpse, a pleasure seeker, a lion, and a Realized One lie down.
Katamā ca, bhikkhave, petaseyyā?	And how does a corpse lie down?
Yebhuyyena, bhikkhave, petā uttānā senti;	Corpses usually lie flat on their backs.
ayaṃ vuccati, bhikkhave, petaseyyā.	This is called the way a corpse lies down.
Katamā ca, bhikkhave, kāmabhogiseyyā?	And how does a pleasure seeker lie down?
Yebhuyyena, bhikkhave, kāmabhogī vāmena passena senti;	Pleasure seekers usually lie down on their left side.
ayaṃ vuccati, bhikkhave, kāmabhogiseyyā.	This is called the way a pleasure seeker lies down.
Katamā ca, bhikkhave, sīhaseyyā?	And how does a lion lie down?
Sīho, bhikkhave, migarājā dakkhiṇena passena seyyaṃ kappeti, pāde pādaṃ accādhāya, antarasatthimhi naṅguṭṭhaṃ anupakkhipitvā.	The lion, king of beasts, lies down on the right side, placing one foot on top of the other, with his tail tucked between his thighs.
So paṭibujjhitvā purimaṃ kāyaṃ abbhunnāmetvā pacchimaṃ kāyaṃ anuviloketi.	When he wakes, he lifts his front quarters and checks his hind quarters.
Sace, bhikkhave, sīho migarājā kiñci passati kāyassa vikkhittaṃ vā visaṭaṃ vā, tena, bhikkhave, sīho migarājā anattamano hoti.	If he sees that any part of his body is disordered or displaced, he is displeased.
Sace pana, bhikkhave, sīho migarājā na kiñci passati kāyassa vikkhittaṃ vā visaṭaṃ vā, tena, bhikkhave, sīho migarājā attamano hoti.	But if he sees that no part of his body is disordered or displaced, he is pleased.
Ayaṃ vuccati, bhikkhave, sīhaseyyā.	This is called the way a lion lies down.
Katamā ca, bhikkhave, tathāgataseyyā?	And how does a Realized One lie down?
Idha, bhikkhave, tathāgato vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a Realized One, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, bhikkhave, tathāgataseyyā.	This is called the way a Realized One lies down.
Imā kho, bhikkhave, catasso seyyā”ti.	These are the four ways of lying down.”

AN 4.247 Thūpāraha: Worthy of a Monument

247. Thūpārahasutta	247. Worthy of a Monument
“Cattārome, bhikkhave, thūpārahā.	“monks, these four are worthy of a monument.
Katame cattāro?	Which Four?
Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekabuddho thūpāraho, tathāgatasāvako thūpāraho, rājā cakkavattī thūpāraho—	A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; a disciple of a Realized One; and a wheel-turning monarch.
ime kho, bhikkhave, cattāro thūpārahā”ti.	These four are worthy of a monument.”

AN 4.248 Paññāvuddhi: The Growth of Wisdom

248. Paññāvuddhisutta	248. The Growth of Wisdom
“Cattārome, bhikkhave, dhammā paññāvuddhiyā saṃvattanti.	“monks, these four things lead to the growth of wisdom.
Katame cattāro?	Which Four?
Sappurisasaṃsevo, saddhammasavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti—	Associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.
ime kho, bhikkhave, cattāro dhammā paññāvuddhiyā saṃvattantī”ti.	These four things lead to the growth of wisdom.”

AN 4.249 Bahukāra: Very Helpful

249. Bahukārasutta	249. Very Helpful
“Cattārome, bhikkhave, dhammā manussabhūtassa bahukārā honti.	“monks, these four things are very helpful to a human being.
Katame cattāro?	Which Four?
Sappurisasaṃsevo, saddhammasavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti—	Associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.
ime kho, bhikkhave, cattāro dhammā manussabhūtassa bahukārā hontī”ti.	These four things are very helpful to a human being.”

AN 4.250 Paṭhamavohāra: Expressions (1st)

250. Paṭhamavohārasutta	250. Expressions (1st)
“Cattārome, bhikkhave, anariyavohārā.	“monks, there are these four ignoble expressions.
Katame cattāro?	Which Four?
Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā—	Saying you’ve seen, heard, thought, or cognized something, but you haven’t.
ime kho, bhikkhave, cattāro anariyavohārā”ti.	These are the four ignoble expressions.”

AN 4.251 Dutiyavohāra: Expressions (2nd)

251. Dutiyavohārasutta	251. Expressions (2nd)
“Cattārome, bhikkhave, ariyavohārā.	“monks, there are these four noble expressions.
Katame cattāro?	Which Four?
Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā—	Saying you haven’t seen, heard, thought, or cognized something, and you haven’t.
ime kho, bhikkhave, cattāro ariyavohārā”ti.	These are the four noble expressions.”

AN 4.252 Tatiyavohāra: Expressions (3rd)

252. Tatiyavohārasutta	252. Expressions (3rd)
“Cattārome, bhikkhave, anariyavohārā.	“monks, there are these four ignoble expressions.
Katame cattāro?	Which Four?
Diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā—	Saying you haven’t seen, heard, thought, or cognized something, and you have.
ime kho, bhikkhave, cattāro anariyavohārā”ti.	These are the four ignoble expressions.”

AN 4.253 Catutthavohāra: Expressions (4th)

253. Catutthavohārasutta	253. Expressions (4th)
“Cattārome, bhikkhave, ariyavohārā.	“monks, there are these four noble expressions.
Katame cattāro?	Which Four?
Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā—	Saying you’ve seen, heard, thought, or cognized something, and you have.
ime kho, bhikkhave, cattāro ariyavohārā”ti.	These are the four noble expressions.”

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§ – AN 4 vagga 26 Abhiññā: Insight

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AN 4.254 Abhiññā: Insight

254. Abhiññāsutta	254. Insight
“Cattārome, bhikkhave, dhammā.	monks, there are these four things.
Katame cattāro?	Which Four?
Atthi, bhikkhave, dhammā abhiññā pariññeyyā;	There are things that should be completely understood by direct knowledge.
atthi, bhikkhave, dhammā abhiññā pahātabbā;	There are things that should be given up by direct knowledge.
atthi, bhikkhave, dhammā abhiññā bhāvetabbā;	There are things that should be developed by direct knowledge.
atthi, bhikkhave, dhammā abhiññā sacchikātabbā.	There are things that should be realized by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pariññeyyā?	And what are the things that should be completely understood by direct knowledge?
Pañcupādānakkhandhā—	The five grasping aggregates.
ime vuccanti, bhikkhave, dhammā abhiññā pariññeyyā.	These are called the things that should be completely understood by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pahātabbā?	And what are the things that should be given up by direct knowledge?
Avijjā ca bhavataṇhā ca—	Ignorance and craving for continued existence.
ime vuccanti, bhikkhave, dhammā abhiññā pahātabbā.	These are called the things that should be given up by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?	And what are the things that should be developed by direct knowledge?
Samatho ca vipassanā ca—	Serenity and discernment.
ime vuccanti, bhikkhave, dhammā abhiññā bhāvetabbā.	These are called the things that should be developed by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?	And what are the things that should be realized by direct knowledge?
Vijjā ca vimutti ca—	Knowledge and freedom.
ime vuccanti, bhikkhave, dhammā abhiññā sacchikātabbā.	These are called the things that should be realized by direct knowledge.
Ime kho, bhikkhave, cattāro dhammā”ti.	These are the four things.”

AN 4.255 Pariyesanā: Searches

255. Pariyesanāsutta	255. Searches
“Catasso imā, bhikkhave, anariyapariyesanā.	“monks, there are these four ignoble searches.
Katamā catasso?	Which Four?
Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhammaṃyeva pariyesati;	Someone liable to grow old searches only for what grows old.
attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati;	Someone liable to sickness searches only for what gets sick.
attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati;	Someone liable to death searches only for what dies.
attanā saṅkilesadhammo samāno saṅkilesadhammaṃyeva pariyesati.	Someone whose nature is defiled searches only for what is defiled.
Imā kho, bhikkhave, catasso anariyapariyesanā.	These are the four ignoble searches.
Catasso imā, bhikkhave, ariyapariyesanā.	There are these four noble searches.
Katamā catasso?	Which Four?
Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati;	Someone who is liable to grow old, knowing the drawback in what grows old, searches for the unaging supreme sanctuary, nirvana.
attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati;	Someone who is liable to get sick, knowing the drawback in what gets sick, searches for the sickness-free supreme sanctuary, nirvana.
attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati;	Someone who is liable to die, knowing the drawback in what dies, searches for the deathless supreme sanctuary, nirvana.
attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṃ viditvā asaṅkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati.	Someone whose nature is defiled, knowing the drawback in what is defiled, searches for the undefiled supreme sanctuary, nirvana.
Imā kho, bhikkhave, catasso ariyapariyesanā”ti.	These are the four noble searches.”

AN 4.256 Saṅgahavatthu: Ways of Being Inclusive

256. Saṅgahavatthusutta	256. Ways of Being Inclusive
“Cattārimāni, bhikkhave, saṅgahavatthūni.	“monks, there are these four ways of being inclusive.
Katamāni cattāri?	Which Four?
Dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā—	Giving, kind speech, taking care, and equality.
imāni kho, bhikkhave, cattāri saṅgahavatthūnī”ti.	These are the four ways of being inclusive.”

AN 4.257 Mālukyaputta: With Māluṅkyaputta

257. Mālukyaputtasutta	257. With Māluṅkyaputta
Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca:	Then Venerable Māluṅkyaputta went up to the Buddha, bowed, sat down to one side, and said to him:
“Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Ettha idāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma;	“Well now, Māluṅkyaputta, what are we to say to the young monks,
yatra hi nāma tvaṃ jiṇṇo vuddho mahallako tathāgatassa saṃkhittena ovādaṃ yācasī”ti.	when even an old man like you, elderly and senior, asks the Realized One for brief advice?”
“Desetu me, bhante, bhagavā saṃkhittena dhammaṃ; desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ; appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti.	“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha's Dharma!”
“Cattārome, mālukyaputta, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.	“Māluṅkyaputta, there are four things that give rise to craving in a monk.
Katame cattāro?	Which Four?
Cīvarahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.	For the sake of robes,
Piṇḍapātahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.	alms-food,
Senāsanahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.	lodgings,
Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati.	or rebirth in this or that state.
Ime kho, mālukyaputta, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.	These are the four things that give rise to craving in a monk.
Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, ayaṃ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.	That craving is given up by a monk, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”
Atha kho āyasmā mālukyaputto bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	When Māluṅkyaputta had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Māluṅkyaputta, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā mālukyaputto arahataṃ ahosīti.	And Venerable Māluṅkyaputta became one of the perfected.

AN 4.258 Kula: Families

258. Kulasutta	258. Families
“Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṃ vā aññatarena.	“monks, when families don’t stay wealthy for long, it’s always for one or more of these four reasons.
Katamehi catūhi?	Which Four?
Naṭṭhaṃ na gavesanti, jiṇṇaṃ na paṭisaṅkharonti, aparimitapānabhojanā honti, dussīlaṃ itthiṃ vā purisaṃ vā ādhipacce ṭhapenti.	They don’t look for what’s lost; they don’t fix old things; they eat and drink too much; or they put an unethical woman or man in charge.
Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṃ vā aññatarena.	When families don’t stay wealthy for long, it’s always for one or more of these four reasons.
Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṃ vā aññatarena.	When families do stay wealthy for long, it’s always for one or more of these four reasons.
Katamehi catūhi?	Which Four?
Naṭṭhaṃ gavesanti, jiṇṇaṃ paṭisaṅkharonti, parimitapānabhojanā honti, sīlavantaṃ itthiṃ vā purisaṃ vā ādhipacce ṭhapenti.	They look for what’s lost; they fix old things; they eat and drink in moderation; and they put an ethical woman or man in charge.
Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṃ vā aññatarenā”ti.	When families do stay wealthy for long, it’s always for one or more of these four reasons.”

AN 4.259 Paṭhamaājānīya: A Thoroughbred (1st)

259. Paṭhamaājānīyasutta	259. A Thoroughbred (1st)
“Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	“monks, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca.	It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	A fine royal thoroughbred with these four factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca.	It’s when a monk is beautiful, strong, fast, and well proportioned.
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?	And how is a monk beautiful?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.	That’s how a monk is beautiful.
Kathañca, bhikkhave, bhikkhu balasampanno hoti?	And how is a monk strong?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.	That’s how a monk is strong.
Kathañca, bhikkhave, bhikkhu javasampanno hoti?	And how is a monk fast?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.	That’s how a monk is fast.
Kathañca, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti?	And how is a monk well proportioned?
Idha, bhikkhave, bhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.	It’s when a monk receives robes, alms-food, lodgings, and medicines and supplies for the sick.
Evaṃ kho, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti.	That’s how a monk is well proportioned.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these four factors … is the supreme field of merit for the world.”

AN 4.260 Dutiyaājānīya: A Thoroughbred (2nd)

260. Dutiyaājānīyasutta	260. A Thoroughbred (2nd)
“Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	“monks, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca.	It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	A fine royal thoroughbred with these four factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?	Which Four?
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca.	It’s when a monk is beautiful, strong, fast, and well proportioned.
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti?	And how is a monk beautiful?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.	That’s how a monk is beautiful.
Kathañca, bhikkhave, bhikkhu balasampanno hoti?	And how is a monk strong?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.	That’s how a monk is strong.
Kathañca, bhikkhave, bhikkhu javasampanno hoti?	And how is a monk fast?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.	That’s how a monk is fast.
Kathañca, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti?	And how is a monk well proportioned?
Idha, bhikkhave, bhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.	It’s when a monk receives robes, alms-food, lodgings, and medicines and supplies for the sick.
Evaṃ kho, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti.	That’s how a monk is well proportioned.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these four factors … is the supreme field of merit for the world.”

AN 4.261 Bala: Powers

261. Balasutta	261. Powers
“Cattārimāni, bhikkhave, balāni.	“monks, there are these four powers.
Katamāni cattāri?	Which Four?
Vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ—	The powers of energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, cattāri balānī”ti.	These are the four powers.”

AN 4.262 Arañña: Wilderness

262. Araññasutta	262. Wilderness
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu nālaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	“monks, when a monk has four dharmas they’re not ready to frequent remote lodgings in the wilderness and the forest.
Katamehi catūhi?	Which Four?
Kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena, duppañño hoti jaḷo elamūgo—	They have sensual, malicious, and cruel thoughts; or they’re witless, dull, and stupid.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu nālaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	When a monk has these four dharmas they’re not ready to frequent remote lodgings in the wilderness and the forest.
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	When a monk has four dharmas they’re ready to frequent remote lodgings in the wilderness and the forest.
Katamehi catūhi?	Which Four?
Nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, paññavā hoti ajaḷo anelamūgo—	They have thoughts of renunciation, love, and kindness; and they’re wise, bright, and intelligent.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.	When a monk has these four dharmas they’re ready to frequent remote lodgings in the wilderness and the forest.”

AN 4.263 Kamma: Deeds

263. Kammasutta	263. Deeds
“Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati.	“When a foolish, incompetent bad person has four dharmas they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi catūhi?	Which Four?
Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena, sāvajjāya diṭṭhiyā—	Blameworthy deeds by way of body, speech, and mind, and blameworthy view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati.	When a foolish, incompetent bad person has these four dharmas they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavati.	When an astute, competent good person has four dharmas they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi catūhi?	Which Four?
Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena, anavajjāya diṭṭhiyā—	Blameless deeds by way of body, speech, and mind, and blameless view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavatī”ti.	When an astute, competent good person has these four dharmas they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”

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§ – AN 4 vagga 27 Kammapatha: Ways of Performing Deeds

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AN 4.264 Pāṇātipātī: Killing Living Creatures

264. Pāṇātipātīsutta	264. Killing Living Creatures
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṃ bhāsati—	They themselves kill living creatures; they encourage others to kill living creatures; they approve of killing living creatures; and they praise killing living creatures.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with four dharmas is raised up to heaven.
Katamehi catūhi?	Which Four?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati—	They don’t themselves kill living creatures; they encourage others to not kill living creatures; they approve of not killing living creatures; and they praise not killing living creatures.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these four dharmas is raised up to heaven.”

AN 4.265 Adinnādāyī: Stealing

265. Adinnādāyīsutta	265. Stealing
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?	Which Four?
Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṃ bhāsati—	They themselves steal …
imehi kho … pe ….	Someone with four dharmas is raised up to heaven. …
Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati—imehi kho, bhikkhave … pe ….	They don’t themselves steal …

AN 4.266 Micchācārī: Misconduct

266. Micchācārīsutta	266. Misconduct
… pe … Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṃ bhāsati—imehi kho … pe ….	… They themselves commit sexual misconduct …
Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati—imehi kho … pe ….	They themselves don’t commit sexual misconduct …

AN 4.267 Musāvādī: Lying

267. Musāvādīsutta	267. Lying
… pe … Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṃ bhāsati—imehi kho … pe ….	… They themselves lie …
Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati—imehi … pe ….	… They themselves don’t lie …

AN 4.268 Pisuṇavācā: Divisive Speech

268. Pisuṇavācāsutta	268. Divisive Speech
… pe … Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṃ bhāsati—imehi … pe ….	… They themselves speak divisively …
Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati—imehi … pe ….	… They themselves don’t speak divisively …

AN 4.269 Pharusavācā: Harsh Speech

269. Pharusavācāsutta	269. Harsh Speech
… pe … Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṃ bhāsati … pe ….	… They themselves speak harshly …
Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati—imehi kho … pe ….	… They themselves don’t speak harshly …

AN 4.270 Samphappalāpa: Talking Nonsense

270. Samphappalāpasutta	270. Talking Nonsense
… pe … Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṃ bhāsati—imehi … pe ….	… They themselves talk nonsense …
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati—imehi kho, bhikkhave … pe ….	… They themselves don’t talk nonsense …

AN 4.271 Abhijjhālu: Covetousness

271. Abhijjhālusutta	271. Covetousness
… pe … Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṃ bhāsati … pe ….	… They themselves are covetous …
Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṃ bhāsati—imehi kho … pe ….	… They themselves are content …

AN 4.272 Byāpannacitta: Ill Will

272. Byāpannacittasutta	272. Ill Will
… pe … Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṃ bhāsati—imehi … pe ….	… They themselves have ill will …
Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṃ bhāsati—imehi … pe ….	… They themselves have good will …

AN 4.273 Micchādiṭṭhi: Wrong View

273. Micchādiṭṭhisutta	273. Wrong View
… pe … Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṃ bhāsati—imehi … pe ….	… They themselves have wrong view …
Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṃ bhāsati—	They themselves have right view; they encourage others to have right view; they approve of right view; and they praise right view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ saggeti.	Someone with these four dharmas is raised up to heaven.”

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§ – AN 4 vagga 28 Rāgapeyyāla: Abbreviated Texts Beginning with Greed

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AN 4.274 Satipaṭṭhāna: rememberfulness Meditation

274. Satipaṭṭhānasutta	274. rememberfulness Meditation
“Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā.	“For insight into greed, four things should be developed.
Katame cattāro?	Which Four?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;	Firstly, a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe … citte … pe … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	They meditate observing an aspect of feelings … mind … Dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti.	For insight into greed, these four things should be developed.”

AN 4.275 Sammappadhāna: Right Efforts

275. Sammappadhānasutta	275. Right Efforts
“Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā.	“For insight into greed, four things should be developed.
Katame cattāro?	Which Four?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	Firstly, a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe … anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe … uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	…so that unskillful Dharmas that have arisen are given up … so that skillful Dharmas arise … so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti.	For insight into greed, these four things should be developed.”

AN 4.276 Iddhipāda: Bases of Psychic Power

276. Iddhipādasutta	276. Bases of Psychic Power
“Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā.	“For insight into greed, four things should be developed.
Katame cattāro?	Which Four?
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti;	It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
vīriyasamādhi … pe … cittasamādhi … pe … vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to energy … mental development … inquiry, and active effort.
Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti.	For insight into greed, these four things should be developed.”
277–303. Pariññādisutta	277–303. Complete Understanding, Etc.
“Rāgassa, bhikkhave, pariññāya … pe … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya cattāro dhammā bhāvetabbā … pe ….	“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, four things should be developed.”
304–783.	304–783.
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness, these four things are to be developed. Which Four? (1) Here, a bhikkhu dwells contemplating the body in the body … (2) … feelings in feelings … (3) … mind in mind … (4) … dharma in dharma, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. (1) Here, a bhikkhu generates desire for the non-arising of unarisen bad unwholesome states … (2) … for the abandoning of arisen bad unwholesome states … (3) … for the arising of unarisen wholesome states … (4) … for the maintenance of arisen wholesome states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. (1) Here, a bhikkhu develops the basis for psychic potency that possesses concentration due to desire … (2) … that possesses concentration due to energy … (3) … that possesses concentration due to mind … (4) … that possesses concentration due to investigation and activities of striving. For the relinquishment of heedlessness, these four things are to be developed.”	“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness, these four things are to be developed. Which Four? (1) Here, a bhikkhu dwells contemplating the body in the body … (2) … feelings in feelings … (3) … mind in mind … (4) … dharma in dharma, ardent, clearly comprehending, rememberful, having removed longing and dejection in regard to the world. (1) Here, a bhikkhu generates desire for the non-arising of unarisen bad unwholesome states … (2) … for the abandoning of arisen bad unwholesome states … (3) … for the arising of unarisen wholesome states … (4) … for the maintenance of arisen wholesome states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. (1) Here, a bhikkhu develops the basis for psychic potency that possesses concentration due to desire … (2) … that possesses concentration due to energy … (3) … that possesses concentration due to mind … (4) … that possesses concentration due to investigation and activities of striving. For the relinquishment of heedlessness, these four things are to be developed.”
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.	This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
The Book of the Fours is finished.	The Book of the Fours is finished.

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AN 5 Pañcakanipāta
The Book of the Fives

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Aṅguttara Nikāya 5	Numbered Discourses 5
(cst4)	(derived from B. Sujato 2018/12)

§ – AN 5 vagga 1 Sekha-bala: Powers of a Trainee

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AN 5.1 Saṅkhitta: In Brief

1. Saṅkhittasutta	1. In Brief
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Pañcimāni, bhikkhave, sekhabalāni.	“monks, there are these five powers of a trainee.
Katamāni pañca?	What five?
Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ—	The powers of justifiable-trust, conscience, prudence, energy, and wisdom.
imāni kho, bhikkhave, pañca sekhabalāni.	These are the five powers of a trainee.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena samannāgatā bhavissāma sekhabalena, ottappabalena samannāgatā bhavissāma sekhabalena, vīriyabalena samannāgatā bhavissāma sekhabalena, paññābalena samannāgatā bhavissāma sekhabalenā’ti.	‘We will have the trainee’s powers of justifiable-trust, conscience, prudence, energy, and wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”
Idamavoca bhagavā.	That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.	Satisfied, the monks were happy with what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

AN 5.2 Vitthata: In Detail

2. Vitthatasutta	2. In Detail
“Pañcimāni, bhikkhave, sekhabalāni.	“monks, there are these five powers of a trainee.
Katamāni pañca?	What five?
Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	The powers of justifiable-trust, conscience, prudence, energy, and wisdom.
Katamañca, bhikkhave, saddhābalaṃ?	And what is the power of justifiable-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Idaṃ vuccati, bhikkhave, saddhābalaṃ.	This is called the power of justifiable-trust.
Katamañca, bhikkhave, hirībalaṃ?	And what is the power of conscience?
Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	It’s when a noble-one's-disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful Dharmas.
Idaṃ vuccati, bhikkhave, hirībalaṃ.	This is called the power of conscience.
Katamañca, bhikkhave, ottappabalaṃ?	And what is the power of prudence?
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	It’s when a noble-one's-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 Dharmas.
Idaṃ vuccati, bhikkhave, ottappabalaṃ.	This is called the power of prudence.
Katamañca, bhikkhave, vīriyabalaṃ?	And what is the power of energy?
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Idaṃ vuccati, bhikkhave, vīriyabalaṃ.	This is called the power of energy.
Katamañca, bhikkhave, paññābalaṃ?	And what is the power of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññābalaṃ.	This is called the power of wisdom.
Imāni kho, bhikkhave, pañca sekhabalāni.	These are the five powers of a trainee.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena … ottappabalena … vīriyabalena … paññābalena samannāgatā bhavissāma sekhabalenā’ti.	‘We will have the trainee’s powers of justifiable-trust, conscience, prudence, energy, and wisdom.’
That’s how you should train.”	That’s how you should train.”
Evañhi kho, bhikkhave, sikkhitabban”ti.	Evañhi kho, bhikkhave, sikkhitabban”ti.

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AN 5.3 Dukkha: Suffering

3. Dukkhasutta	3. Suffering
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	“monks, when a monk has five dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti.	It’s when a monk is justifiable-trustless, shameless, imprudent, lazy, and witless.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	When a monk has these five dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā.	When a monk has five dharmas they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti.	It’s when a monk has justifiable-trust, conscientious, prudent, energetic, and wise.
When a mendicant has these five dharmas they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”	When a monk has these five dharmas they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.

AN 5.4 Yathābhata: Cast Down

4. Yathābhatasutta	4. Cast Down
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	“monks, a monk with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti.	It’s when a monk is justifiable-trustless, shameless, imprudent, lazy, and witless.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	A monk with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge.	A monk with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti.	It’s when a monk has justifiable-trust, conscientious, prudent, energetic, and wise.
A mendicant with these five dharmas is raised up to heaven.”	A monk with these five dharmas is raised up to heaven.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.

AN 5.5 Sikkhā: Disrobing

5. Sikkhāsutta	5. Disrobing
“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṃ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.	“monks, any monk or nun who rejects the training and returns to a lesser life deserves rebuke and criticism on five legitimate grounds in the present life.
Katame pañca?	What five?
Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesu.	‘You had no justifiable-trust, conscience, prudence, energy, or wisdom regarding skillful Dharmas.’
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṃ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme ime pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.	Any monk or nun who rejects the training and returns to a lesser life deserves rebuke and criticism on these five legitimate grounds in the present life.
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme pañca sahadhammikā pāsaṃsā ṭhānā āgacchanti.	Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on five legitimate grounds in the present life.
Katame pañca?	What five?
Saddhāpi nāma te ahosi kusalesu dhammesu, hirīpi nāma te ahosi kusalesu dhammesu, ottappampi nāma te ahosi kusalesu dhammesu, vīriyampi nāma te ahosi kusalesu dhammesu, paññāpi nāma te ahosi kusalesu dhammesu.	‘You had justifiable-trust, conscience, prudence, energy, and wisdom regarding skillful Dharmas.’
Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in the present life.”	Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in the present life.”
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṃsā ṭhānā āgacchantī”ti.	Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṃsā ṭhānā āgacchantī”ti.

AN 5.6 Samāpatti: Becoming

6. Samāpattisutta	6. Becoming
“Na tāva, bhikkhave, akusalassa samāpatti hoti yāva saddhā paccupaṭṭhitā hoti kusalesu dhammesu.	“monks, you don’t become unskillful as long as justifiable-trust is established in skillful Dharmas.
Yato ca kho, bhikkhave, saddhā antarahitā hoti, assaddhiyaṃ pariyuṭṭhāya tiṭṭhati;	But when justifiable-trust vanishes and justifiable-trustlessness takes over,
atha akusalassa samāpatti hoti.	you become unskillful.
Na tāva, bhikkhave, akusalassa samāpatti hoti yāva hirī paccupaṭṭhitā hoti kusalesu dhammesu. Yato ca kho, bhikkhave, hirī antarahitā hoti, ahirikaṃ pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hoti.	You don’t become unskillful as long as conscience … prudence … energy … wisdom is established in skillful Dharmas.
Na tāva, bhikkhave, akusalassa samāpatti hoti yāva paññā paccupaṭṭhitā hoti kusalesu dhammesu. Yato ca kho, bhikkhave, paññā antarahitā hoti, duppaññā pariyuṭṭhāya tiṭṭhati;	But when wisdom vanishes and witlessness takes over,
you become unskillful.”	you become unskillful.”
atha akusalassa samāpatti hotī”ti.	atha akusalassa samāpatti hotī”ti.

AN 5.7 Kāma: Sensual Pleasures

7. Kāmasutta	7. Sensual Pleasures
“Yebhuyyena, bhikkhave, sattā kāmesu laḷitā.	“monks, sentient beings are mostly charmed by sensual pleasures.
Asitabyābhaṅgiṃ, bhikkhave, kulaputto ohāya agārasmā anagāriyaṃ pabbajito hoti, ‘saddhāpabbajito kulaputto’ti alaṃvacanāya.	When someone from a good family has abandoned the scythe and flail and gone forth from the lay life to homelessness, they’re qualified to be called ‘an justifiably-trustful renunciate from a good family’.
Taṃ kissa hetu?	Why is that?
Labbhā, bhikkhave, yobbanena kāmā te ca kho yādisā vā tādisā vā.	Because a youth can get sensual pleasures of this kind or that.
Ye ca, bhikkhave, hīnā kāmā ye ca majjhimā kāmā ye ca paṇītā kāmā, sabbe kāmā ‘kāmā’tveva saṅkhaṃ gacchanti.	Now, all sensual pleasures are just reckoned as ‘sensual pleasures’, regardless of whether they’re inferior, average, or superior.
Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako dhātiyā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ vā mukhe āhareyya.	Suppose there was a little baby boy who, because of his nurse’s negligence, puts a stick or stone in his mouth.
Tamenaṃ dhāti sīghaṃ sīghaṃ manasi kareyya;	The nurse would very quickly notice
sīghaṃ sīghaṃ manasi karitvā sīghaṃ sīghaṃ āhareyya.	and try to take it out.
No ce sakkuṇeyya sīghaṃ sīghaṃ āharituṃ, vāmena hatthena sīsaṃ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyya.	If that didn’t work, she’d cradle his head with her left hand, and take it out using a hooked finger of her right hand, even if it drew blood.
Taṃ kissa hetu?	Why is that?
‘Atthesā, bhikkhave, kumārassa vihesā;	I admit she’d know, ‘This will distress the child,
nesā natthī’ti vadāmi.	there’s no denying.’
Karaṇīyañca kho etaṃ, bhikkhave, dhātiyā atthakāmāya hitesiniyā anukampikāya, anukampaṃ upādāya.	Still, it should be done by a nurse who wants what’s best for him, out of kindness and compassion.
Yato ca kho, bhikkhave, so kumāro vuddho hoti alaṃpañño, anapekkhā dāni, bhikkhave, dhāti tasmiṃ kumāre hoti:	And when the boy has grown up and has enough sense, his nurse would not worry about him, thinking:
‘attagutto dāni kumāro nālaṃ pamādāyā’ti.	‘The boy can look after himself. He won’t be negligent.’
Evamevaṃ kho, bhikkhave, yāvakīvañca bhikkhuno saddhāya akataṃ hoti kusalesu dhammesu, hiriyā akataṃ hoti kusalesu dhammesu, ottappena akataṃ hoti kusalesu dhammesu, vīriyena akataṃ hoti kusalesu dhammesu, paññāya akataṃ hoti kusalesu dhammesu, anurakkhitabbo tāva me so, bhikkhave, bhikkhu hoti.	In the same way, I still need to look after a monk who hasn’t finished developing justifiable-trust, conscience, prudence, energy, and wisdom regarding skillful Dharmas.
Yato ca kho, bhikkhave, bhikkhuno saddhāya kataṃ hoti kusalesu dhammesu, hiriyā kataṃ hoti kusalesu dhammesu, ottappena kataṃ hoti kusalesu dhammesu, vīriyena kataṃ hoti kusalesu dhammesu, paññāya kataṃ hoti kusalesu dhammesu, anapekkho dānāhaṃ, bhikkhave, tasmiṃ bhikkhusmiṃ homi:	But when a monk has finished developing justifiable-trust, conscience, prudence, energy, and wisdom regarding skillful Dharmas, I think:
‘They can look after themselves. They won’t be negligent.’”	‘They can look after themselves. They won’t be negligent.’”
‘attagutto dāni bhikkhu nālaṃ pamādāyā’”ti.	‘attagutto dāni bhikkhu nālaṃ pamādāyā’”ti.

AN 5.8 Cavana: Failure

8. Cavanasutta	8. Failure
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme.	“monks, a monk with five dharmas fails, and doesn’t establish themselves in the true Dharma.
Katamehi pañcahi?	What five?
Assaddho, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.	A monk who is justifiable-trustless …
Ahiriko, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.	shameless …
Anottappī, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.	imprudent …
Kusīto, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.	lazy …
Duppañño, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.	witless fails, and doesn’t establish themselves in the true Dharma.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme.	A monk with these five dharmas fails, and doesn’t establish themselves in the true Dharma.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme.	A monk with five dharmas doesn’t fail, and establishes themselves in the true Dharma.
Katamehi pañcahi?	What five?
Saddho, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.	A monk who has justifiable-trust …
Hirīmā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.	conscientious …
Ottappī, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.	prudent …
Āraddhavīriyo, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.	energetic …
Paññavā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.	wise doesn’t fail, and establishes themselves in the true Dharma.
A mendicant with these five dharmas doesn’t fail, and establishes themselves in the true teaching.”	A monk with these five dharmas doesn’t fail, and establishes themselves in the true Dharma.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme”ti.

AN 5.9 Paṭhamaagārava: Disrespect (1st)

9. Paṭhamaagāravasutta	9. Disrespect (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.	“monks, a disrespectful and irreverent monk with five dharmas fails, and doesn’t establish themselves in the true Dharma.
Katamehi pañcahi?	What five?
Assaddho, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.	A disrespectful and irreverent monk who is justifiable-trustless …
Ahiriko, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.	shameless …
Anottappī, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.	imprudent …
Kusīto, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.	lazy …
Duppañño, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.	witless fails, and doesn’t establish themselves in the true Dharma.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.	A disrespectful and irreverent monk with these five dharmas fails, and doesn’t establish themselves in the true Dharma.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.	A respectful and reverent monk with five dharmas doesn’t fail, and establishes themselves in the true Dharma.
Katamehi pañcahi?	What five?
Saddho, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.	A respectful and reverent monk who has justifiable-trust …
Hirīmā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.	conscientious …
Ottappī, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.	prudent …
Āraddhavīriyo, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.	energetic …
Paññavā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.	wise doesn’t fail, and establishes themselves in the true Dharma.
A respectful and reverent mendicant with these five dharmas doesn’t fail, and establishes themselves in the true teaching.”	A respectful and reverent monk with these five dharmas doesn’t fail, and establishes themselves in the true Dharma.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme”ti.

AN 5.10 Dutiyaagārava: Disrespect (2nd)

10. Dutiyaagāravasutta	10. Disrespect (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	“monks, a disrespectful and irreverent monk with five dharmas can’t achieve growth, improvement, or maturity in this Dharma and training.
Katamehi pañcahi?	What five?
Assaddho, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	A disrespectful and irreverent monk who is justifiable-trustless …
Ahiriko, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	shameless …
Anottappī, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	imprudent …
Kusīto, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	lazy …
Duppañño, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	witless can’t achieve growth, improvement, or maturity in this Dharma and training.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	A disrespectful and irreverent monk with these five dharmas can’t achieve growth, improvement, or maturity in this Dharma and training.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	A respectful and reverent monk with five dharmas can achieve growth, improvement, and maturity in this Dharma and training.
Katamehi pañcahi?	What five?
Saddho, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	A respectful and reverent monk who has justifiable-trust …
Hirīmā, bhikkhave, bhikkhu … pe … ottappī, bhikkhave, bhikkhu … pe … āraddhavīriyo, bhikkhave, bhikkhu … pe … paññavā, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	conscientious … prudent … energetic … wise can achieve growth, improvement, and maturity in this Dharma and training.
A respectful and reverent mendicant with these five dharmas can achieve growth, improvement, and maturity in this teaching and training.”	A respectful and reverent monk with these five dharmas can achieve growth, improvement, and maturity in this Dharma and training.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitun”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitun”ti.

❧

§ – AN 5 vagga 2 Bala: Powers

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AN 5.11 Ananussuta: Not Learned From Anyone Else

11. Ananussutasutta	11. Not Learned From Anyone Else
“Pubbāhaṃ, bhikkhave, ananussutesu dhammesu abhiññāvosānapāramippatto paṭijānāmi.	“I claim to have attained perfection and consummation of insight regarding dharmas not learned before from another.
Pañcimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	The Realized One has five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Katamāni pañca?	What five?
Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ—	The powers of justifiable-trust, conscience, prudence, energy, and wisdom.
These are the five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”	These are the five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”
imāni kho, bhikkhave, pañca tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.	imāni kho, bhikkhave, pañca tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.

AN 5.12 Kūṭa: Peak

12. Kūṭasutta	12. Peak
“Pañcimāni, bhikkhave, sekhabalāni.	“monks, there are these five powers of a trainee.
Katamāni pañca?	What five?
Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ—	The powers of justifiable-trust, conscience, prudence, energy, and wisdom.
imāni kho, bhikkhave, pañca sekhabalāni.	These are the five powers of a trainee.
Imesaṃ kho, bhikkhave, pañcannaṃ sekhabalānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ.	Of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.
Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ kūṭaṃ.	It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.
Evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ sekhabalānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ.	In the same way, of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena … ottappabalena … vīriyabalena … paññābalena samannāgatā bhavissāma sekhabalenā’ti.	‘We will have the trainee’s powers of justifiable-trust, conscience, prudence, energy, and wisdom.’
That’s how you should train.”	That’s how you should train.”
Evañhi vo, bhikkhave, sikkhitabban”ti.	Evañhi vo, bhikkhave, sikkhitabban”ti.

AN 5.13 Saṅkhitta: In Brief

13. Saṅkhittasutta	13. In Brief
“Pañcimāni, bhikkhave, balāni.	“monks, there are these five powers.
Katamāni pañca?	What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ—	The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
These are the five powers.”	These are the five powers.”
imāni kho, bhikkhave, pañca balānī”ti.	imāni kho, bhikkhave, pañca balānī”ti.

AN 5.14 Vitthata: In Detail

14. Vitthatasutta	14. In Detail
“Pañcimāni, bhikkhave, balāni.	“monks, there are these five powers.
Katamāni pañca?	What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.	The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Katamañca, bhikkhave, saddhābalaṃ?	And what is the power of justifiable-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Idaṃ vuccati, bhikkhave, saddhābalaṃ.	This is called the power of justifiable-trust.
Katamañca, bhikkhave, vīriyabalaṃ?	And what is the power of energy?
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Idaṃ vuccati, bhikkhave, vīriyabalaṃ.	This is called the power of energy.
Katamañca, bhikkhave, satibalaṃ?	And what is the power of rememberfulness?
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.	It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
Idaṃ vuccati, bhikkhave, satibalaṃ.	This is called the power of rememberfulness.
Katamañca, bhikkhave, samādhibalaṃ?	And what is the power of undistractible-lucidity?
Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati;	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
Idaṃ vuccati, bhikkhave, samādhibalaṃ.	This is called the power of undistractible-lucidity.
Katamañca, bhikkhave, paññābalaṃ?	And what is the power of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññābalaṃ.	This is called the power of wisdom.
These are the five powers.”	These are the five powers.”
Imāni kho, bhikkhave, pañca balānī”ti.	Imāni kho, bhikkhave, pañca balānī”ti.

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AN 5.15 Daṭṭhabba: Should Be Seen

15. Daṭṭhabbasutta	15. Should Be Seen
“Pañcimāni, bhikkhave, balāni.	“monks, there are these five powers.
Katamāni pañca?	What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.	The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Kattha ca, bhikkhave, saddhābalaṃ daṭṭhabbaṃ?	And where should the power of justifiable-trust be seen?
Catūsu sotāpattiyaṅgesu. Ettha saddhābalaṃ daṭṭhabbaṃ.	In the four factors of stream-entry.
Kattha ca, bhikkhave, vīriyabalaṃ daṭṭhabbaṃ?	And where should the power of energy be seen?
Catūsu sammappadhānesu. Ettha vīriyabalaṃ daṭṭhabbaṃ.	In the four right efforts.
Kattha ca, bhikkhave, satibalaṃ daṭṭhabbaṃ?	And where should the power of rememberfulness be seen?
Catūsu satipaṭṭhānesu. Ettha satibalaṃ daṭṭhabbaṃ.	In the four kinds of rememberfulness meditation.
Kattha ca, bhikkhave, samādhibalaṃ daṭṭhabbaṃ?	And where should the power of undistractible-lucidity be seen?
Catūsu jhānesu. Ettha samādhibalaṃ daṭṭhabbaṃ.	In the four jhānas.
Kattha ca, bhikkhave, paññābalaṃ daṭṭhabbaṃ?	And where should the power of wisdom be seen?
Catūsu ariyasaccesu. Ettha paññābalaṃ daṭṭhabbaṃ.	In the four noble truths.
These are the five powers.”	These are the five powers.”
Imāni kho, bhikkhave, pañca balānī”ti.	Imāni kho, bhikkhave, pañca balānī”ti.

AN 5.16 Punakūṭa: The Peak, Again

16. Punakūṭasutta	16. The Peak, Again
“Pañcimāni, bhikkhave, balāni.	“monks, there are these five powers.
Katamāni pañca?	What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ—	The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañca balāni.	These are the five powers.
Imesaṃ kho, bhikkhave, pañcannaṃ balānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ.	Of these five powers, the power of wisdom is the chief. It holds and binds everything together.
Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ kūṭaṃ.	It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.
In the same way, of these five powers, the power of wisdom is the chief. It holds and binds everything together.”	In the same way, of these five powers, the power of wisdom is the chief. It holds and binds everything together.”
Evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ balānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalan”ti.	Evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ balānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalan”ti.

AN 5.17 Paṭhamahita: One’s Own Welfare

17. Paṭhamahitasutta	17. One’s Own Welfare
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāya.	“monks, a monk with five dharmas is practicing for their own welfare, but not that of others.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu attanā sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanā samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti; attanā paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti; attanā vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti; attanā vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti.	It’s when a monk is personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom. But they don’t encourage others in these dharmas.
A mendicant with these five dharmas is practicing for their own welfare, but not that of others.”	A monk with these five dharmas is practicing for their own welfare, but not that of others.”
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāyā”ti.	Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāyā”ti.

AN 5.18 Dutiyahita: Welfare of Others (2nd)

18. Dutiyahitasutta	18. Welfare of Others (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāya.	“monks, a monk with five dharmas is practicing for the welfare of others, but not their own.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, paraṃ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, paraṃ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, paraṃ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, paraṃ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, paraṃ vimuttiñāṇadassanasampadāya samādapeti.	It’s when a monk is not personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, or the knowledge and vision of freedom. But they encourage others in these dharmas.
A mendicant with these five dharmas is practicing for the welfare of others, but not their own.”	A monk with these five dharmas is practicing for the welfare of others, but not their own.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāyā”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāyā”ti.

AN 5.19 Tatiyahita: The Welfare of Neither

19. Tatiyahitasutta	19. The Welfare of Neither
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāya.	“monks, a monk with five dharmas is practicing neither for their own welfare, nor that of others.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti.	It’s when a monk is not personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, or the knowledge and vision of freedom. Nor do they encourage others in these dharmas.
A mendicant with these five dharmas is practicing neither for their own welfare, nor that of others.”	A monk with these five dharmas is practicing neither for their own welfare, nor that of others.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāyā”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāyā”ti.

AN 5.20 Catutthahita: The Welfare of Both

20. Catutthahitasutta	20. The Welfare of Both
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya ca.	“monks, a monk with five dharmas is practicing for both their own welfare and that of others.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca samādhisampanno hoti, parañca samādhisampadāya samādapeti, attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti; attanā ca vimuttisampanno hoti, parañca vimuttisampadāya samādapeti; attanā ca vimuttiñāṇadassanasampanno hoti, parañca vimuttiñāṇadassanasampadāya samādapeti.	It’s when a monk is personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom. And they encourage others in these dharmas.
A mendicant with these five dharmas is practicing both for their own welfare and that of others.”	A monk with these five dharmas is practicing both for their own welfare and that of others.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya cā”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya cā”ti.

❧

§ – AN 5 vagga 3 Pañcaṅgika: With Five Factors

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AN 5.21 Paṭhamaagārava: Disrespect (1st)

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21. Paṭhamaagāravasutta	21. Disrespect (1st)
“So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s simply impossible for a disrespectful and irreverent monk with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics.
‘Sīlāni aparipūretvā sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling ethics, it’s impossible to fulfill right view.
‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling right view, it’s impossible to fulfill right undistractible-lucidity.

(the opposite 5)

So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.	But it is possible for a respectful and reverent monk with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled the practice of a trainee, it’s possible to fulfill ethics.
‘Sīlāni paripūretvā sammādiṭṭhiṃ paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled ethics, it’s possible to fulfill right view.
‘Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī’ti ṭhānametaṃ vijjatī”ti.	Having fulfilled right view, it’s possible to fulfill right undistractible-lucidity.”

AN 5.22 Dutiyaagārava: Disrespect (2nd)

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22. Dutiyaagāravasutta	22. Disrespect (2nd)
“So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s simply impossible for a disrespectful and irreverent monk with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ aparipūretvā sīlakkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling the practice of a trainee, it’s impossible to fulfill the entire spectrum of ethics.
‘Sīlakkhandhaṃ aparipūretvā samādhikkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling the entire spectrum of ethics, it’s impossible to fulfill the entire spectrum of undistractible-lucidity.
‘Samādhikkhandhaṃ aparipūretvā paññākkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling the entire spectrum of undistractible-lucidity, it’s impossible to fulfill the entire spectrum of wisdom.

(the opposite 5)

So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.	But it is possible for a respectful and reverent monk with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ paripūretvā sīlakkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled the practice of a trainee, it’s possible to fulfill the entire spectrum of ethics.
‘Sīlakkhandhaṃ paripūretvā samādhikkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled the entire spectrum of ethics, it’s possible to fulfill the entire spectrum of undistractible-lucidity.
Having fulfilled the entire spectrum of immersion, it’s possible to fulfill the entire spectrum of wisdom.”	Having fulfilled the entire spectrum of undistractible-lucidity, it’s possible to fulfill the entire spectrum of wisdom.”
‘Samādhikkhandhaṃ paripūretvā paññākkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjatī”ti.	‘Samādhikkhandhaṃ paripūretvā paññākkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjatī”ti.

AN 5.23 Upakkilesa: Corruptions

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AN ^5.23.1 - (five corruptions of gold make it unworkable)
AN ^5.23.2 - (five corruptions of mind are the hindrances 5niv⛅)
AN ^5.23.3 - (six higher knowledges attainable 6ab ⚡☸)

“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya.

“monks, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.

§23.1 – (five corruptions of gold make it unworkable)

Katame pañca?	What five?
Ayo, lohaṃ, tipu, sīsaṃ, sajjhaṃ—	Iron, copper, tin, lead, and silver.
ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya.	When gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
Yato ca kho, bhikkhave, jātarūpaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti jātarūpaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya.	But when gold is free of these five corruptions it becomes pliable, workable, and radiant, not brittle, and ready to be worked.
Yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya—tañcassa atthaṃ anubhoti.	Then the goldsmith can successfully create any kind of ornament they want, whether a ring, earrings, a necklace, or a golden garland.

§23.2 – (five corruptions of mind are the hindrances 5niv⛅)

Evamevaṃ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya.	In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely undistractify-&-lucidifyd in samādhi for the ending of asinine-inclinations.
Katame pañca?	What five?
Kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchā—	Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya.	These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely undistractify-&-lucidifyd in samādhi for the ending of asinine-inclinations.

§23.3 – (six higher knowledges attainable 6ab ⚡☸)

Yato ca kho, bhikkhave, cittaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṃ khayāya.	But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is completely undistractify-&-lucidifyd in samādhi for the ending of asinine-inclinations.
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You become capable of realizing anything that can be realized by insight to which you extend the mind, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,	If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ—dibbe ca mānuse ca ye dūre santike cā’ti,	If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—	If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind.
sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ, samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ, saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ, mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ, sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ, samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ, vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,	May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe—amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,	If you wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,	If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,	If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
You’re capable of realizing it, in each and every case.”	You’re capable of realizing it, in each and every case.”
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.	tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.

❧

AN 5.24 Dussīla: Unethical

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24. Dussīlasutta	24. Unethical
“Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti sammāsamādhi;	“monks, an unethical person, who lacks ethics, has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.	Suppose there was a tree that lacked branches and foliage.
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati;	Its shoots, bark, softwood, and heartwood would not grow to fullness.
evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi;	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

(the opposite 5)

Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti sammāsamādhi;	An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati;	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.
evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi;	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment 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.”	When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti.	nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti.

AN 5.25 Anuggahita: Supported

25. Anuggahitasutta	25. Supported
“Pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca.	“monks, when right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.
Katamehi pañcahi?	What five?
Idha, bhikkhave, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.	It’s when right view is supported by ethics, learning, discussion, serenity, and discernment.
When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”	When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”
Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā”ti.	Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā”ti.

AN 5.26 Vimuttāyatana: Opportunities for Freedom

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(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^5.26.1 - First jhāna possible while hearing live dhamma talk
AN ^5.26.1.7 - (refrain: 7sb☀️ → jhāna → arahantship)
AN ^5.26.2 - Giving a dhamma talk leads to himself getting jhāna
AN ^5.26.2.7 - (refrain: 7sb☀️ → jhāna → arahantship)
AN ^5.26.3 - Reciting memorized dhamma passage leads to jhāna
AN ^5.26.3.7 - (refrain: 7sb☀️ → jhāna → arahantship)
AN ^5.26.4 - first jhāna possible while thinking and pondering memorized dhamma
AN ^5.26.4.7 - (refrain: 7sb☀️ → jhāna → arahantship)
AN ^5.26.5 - No V&V, undirected samādhi into 2nd jhāna or higher
AN ^5.26.5.7 - (refrain: 7sb☀️ → jhāna → arahantship)

“Pañcimāni, bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	“monks, there are these five opportunities for freedom. If a monk stays assiduous, ardent, and resolute at these times, their mind is freed, their asinine-inclinations are ended, and they arrive at the supreme sanctuary.
Katamāni pañca?	What five?

§26.1 – First jhāna possible while hearing live dhamma talk

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Idha, bhikkhave, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.	Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a monk.
Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.	Feeling inspired, joy springs up.

§1.7 – (refrain: 7sb☀️ → jhāna → arahantship)

Idaṃ, bhikkhave, paṭhamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti. (1)

This is the first opportunity for freedom. If a monk stays assiduous, ardent, and resolute at this time, their mind is freed, their asinine-inclinations are ended, and they arrive at the supreme sanctuary.

§26.2 – Giving a dhamma talk leads to himself getting jhāna

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Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti.	Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a monk. But the monk teaches Dhamma in detail to others as they learned and memorized it.
Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.	Feeling inspired, joy springs up.

§2.7 – (refrain: 7sb☀️ → jhāna → arahantship)

Idaṃ, bhikkhave, dutiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti. (2)

This is the second opportunity for freedom. …

§26.3 – Reciting memorized dhamma passage leads to jhāna

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Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.	Furthermore, it may be that neither the Teacher nor … the monk teaches Dhamma. But the monk recites The Dharma in detail as they learned and memorized it.
Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how they recite it in detail as they learned and memorized it.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.	Feeling inspired, joy springs up.

§3.7 – (refrain: 7sb☀️ → jhāna → arahantship)

Idaṃ, bhikkhave, tatiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino … pe … yogakkhemaṃ anupāpuṇāti. (3)

This is the third opportunity for freedom. …

§26.4 – first jhāna possible while thinking and pondering memorized dhamma

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Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti;	Furthermore, it may be that neither the Teacher nor … the monk teaches Dhamma … nor does the monk recite The Dharma.
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.	But the monk thinks about and considers The Dharma in their heart, examining it with the mind as they learned and memorized it.
Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.	Feeling inspired, joy springs up.

§4.7 – (refrain: 7sb☀️ → jhāna → arahantship)

Idaṃ, bhikkhave, catutthaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti. (4)

This is the fourth opportunity for freedom. …

§26.5 – No V&V, undirected samādhi into 2nd jhāna or higher

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Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati;	Furthermore, it may be that neither the Teacher nor … the monk teaches Dhamma … nor does the monk recite The Dharma … or think about it.
api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.	But a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Yathā yathā, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.	Feeling inspired, joy springs up.

§5.7 – (refrain: 7sb☀️ → jhāna → arahantship)

Idaṃ, bhikkhave, pañcamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti. (5)	This is the fifth opportunity for freedom. …
These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive the supreme sanctuary.”	These are the five opportunities for freedom. If a monk stays assiduous, ardent, and resolute at these times, their mind is freed, their asinine-inclinations are ended, and they arrive the supreme sanctuary.”
Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.	Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.

❧

AN 5.27 Samādhi: undistractible-lucidity

27. Samādhisutta	27. undistractible-lucidity
“Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā.	“monks, develop limitless undistractible-lucidity, disciplined and rememberful.
Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ pañca ñāṇāni paccattaññeva uppajjanti.	When you develop limitless undistractible-lucidity, disciplined and rememberful, five knowledges arise for you personally.
Katamāni pañca?	What five?
‘Ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṃ uppajjati,	‘This undistractible-lucidity is pleasureful now, and results in pleasure in the future.’ …
‘ayaṃ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṃ uppajjati,	‘This undistractible-lucidity is noble and spiritual.’ …
‘ayaṃ samādhi akāpurisasevito’ti paccattaññeva ñāṇaṃ uppajjati,	‘This undistractible-lucidity is not cultivated by corrupt people.’ …
‘ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṃ uppajjati,	‘This undistractible-lucidity is peaceful and sublime and pacified and unified, not held in place by forceful suppression.’ …
‘sato kho panāhaṃ imaṃ samāpajjāmi sato vuṭṭhahāmī’ti paccattaññeva ñāṇaṃ uppajjati.	‘I rememberfully enter into and emerge from this undistractible-lucidity.’ …
Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā.	Develop limitless undistractible-lucidity, disciplined and rememberful.
When you develop limitless immersion, disciplined and mindful, these five knowledges arise for you personally.”	When you develop limitless undistractible-lucidity, disciplined and rememberful, these five knowledges arise for you personally.”
Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ imāni pañca ñāṇāni paccattaññeva uppajjantī”ti.	Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ imāni pañca ñāṇāni paccattaññeva uppajjantī”ti.

AN 5.28 Pañcaṅgika: [Noble Right Samādhi] With Five Factors

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AN ^5.28.1 – (first jhāna j1🌘 ↔ Bathman simile)
AN ^5.28.2 - (2nd jhāna j2🌗 ↔ Lake fed by spring simile)
AN ^5.28.3 - (3rd jhāna j1🌘 ↔ Lotus pond simile)
AN ^5.28.4 - (4th jhāna j1🌘 ↔ Cloth simile)
AN ^5.28.5 – (Reviewing-sign ↔ one standing looking at one sitting)
AN ^5.28.10 - (similes for power of jhānic mind, jhāna battery being fully charged)
AN ^5.28.10.1 - (full jar of water, crow easily drinks)
AN ^5.28.10.2 - (full lotus pond of water)
AN ^5.28.10.3 - (essence of noble right samādhi: go wherever and whenever you want ↔ expert chariot driver)
AN ^5.28.16 - (STED 6 abhiñña: 6ab ⚡☸ higher knowledges)

“Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṃ desessāmi.	“monks, I will teach you how to develop noble right undistractible-lucidity with five factors.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

§28.1 – (first jhāna j1🌘 ↔ Bathman simile)

“Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā?	“And how do you develop noble right undistractible-lucidity with five factors?
Idha, bhikkhave, bhikkhu	Firstly, a monk,

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.

So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.
Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī.	It’s like when an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati;	In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of seclusion.
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ paṭhamā bhāvanā. (1)	This is the first way to develop noble right undistractible-lucidity with five factors.

§28.2 – (2nd jhāna j2🌗 ↔ Lake fed by spring simile)

Puna caparaṃ, bhikkhave, bhikkhu

Furthermore,

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.

So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati;	They drench, steep, fill, and spread their body with rapture and pleasure born of undistractible-lucidity.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.
Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca kālena kālaṃ sammā dhāraṃ nānuppaveccheyya.	It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time.
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.	But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati;	In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ dutiyā bhāvanā. (2)	This is the second way to develop noble right undistractible-lucidity with five factors.

§28.3 – (3rd jhāna j1🌘 ↔ Lotus pond simile)

Puna caparaṃ, bhikkhave, bhikkhu

Furthermore,

🚫😁 pītiyā ca virāgā	With [mental] rapture fading,
👁 upekkhako ca viharati	he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,	remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —	The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti	"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in third jhāna.

So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati;	They drench, steep, fill, and spread their body with pleasure free of rapture.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with pleasure free of rapture.
Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni.	It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater.
Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni;	From the tip to the root they’re drenched, steeped, filled, and soaked with cool water.
nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa.	There’s no part of them that’s not spread through with cool water.
Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati;	In the same way, a monk drenches, steeps, fills, and spreads their body with pleasure free of rapture.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with pleasure free of rapture.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ tatiyā bhāvanā. (3)	This is the third way to develop noble right undistractible-lucidity with five factors.

§28.4 – (4th jhāna j1🌘 ↔ Cloth simile)

Puna caparaṃ, bhikkhave, bhikkhu

Furthermore,

sukhassa ca pahānā	With the abandoning of [physical] pleasure
dukkhassa ca pahānā	and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ	experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ	his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati	he attains and lives in fourth jhāna.

So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;	They sit spreading their body through with pure bright mind.
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with pure bright mind.
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa;	It’s like someone sitting wrapped from head to foot with white cloth.
nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa.	There’s no part of the body that’s not spread over with white cloth.
Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;	In the same way, they sit spreading their body through with pure bright mind.
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with pure bright mind.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ catutthā bhāvanā. (4)	This is the fourth way to develop noble right undistractible-lucidity with five factors.

§28.5 – (Reviewing-sign ↔ one standing looking at one sitting)

Puna caparaṃ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.	Furthermore, the meditation that is a basis for reviewing is properly grasped, attended, borne in mind, and comprehended with wisdom by a monk.
Seyyathāpi, bhikkhave, aññova aññaṃ paccavekkheyya, ṭhito vā nisinnaṃ paccavekkheyya, nisinno vā nipannaṃ paccavekkheyya.	It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down.
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.	In the same way, the meditation that is a basis for reviewing is properly grasped, attended, borne in mind, and comprehended with wisdom by a monk.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ pañcamā bhāvanā. (5)	This is the fifth way to develop noble right undistractible-lucidity with five factors.

§28.10 – (similes for power of jhānic mind, jhāna battery being fully charged)

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Evaṃ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

When the noble right undistractible-lucidity with five factors is cultivated in this way, a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

§10.1 – (full jar of water, crow easily drinks)

Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo.	Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.
Tamenaṃ balavā puriso yato yato āvajjeyya, āgaccheyya udakan”ti?	If a strong man was to tip it any which way, would water pour out?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	“In the same way, when noble right undistractible-lucidity with five factors is cultivated in this way, a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

§10.2 – (full lotus pond of water)

Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṃsā ālibaddhā pūrā udakassa samatittikā kākapeyyā.	Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it.
Tamenaṃ balavā puriso yato yato āliṃ muñceyya, āgaccheyya udakan”ti?	If a strong man was to open the wall on any side, would water pour out?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa … pe … sati sati āyatane.	“In the same way, when noble right undistractible-lucidity with five factors is cultivated in this way, a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

§10.3 – (essence of noble right samādhi: go wherever and whenever you want ↔ expert chariot driver)

Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo.	Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.
Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi.	Then an expert horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya,	In the same way, when noble right undistractible-lucidity with five factors is cultivated in this way,
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

§28.16 – (STED 6 abhiñña: 6ab ⚡☸ higher knowledges)

So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ … pe … yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,	If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ—dibbe ca mānuse ca ye dūre santike cā’ti,	If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,	If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,	If you wish: ‘May I recollect many kinds of past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajāneyyan’ti,	If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,	If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
You’re capable of realizing it, in each and every case.”	You’re capable of realizing it, in each and every case.”
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.	tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.

❧

AN 5.29 caṅkama: walking [with samādhi]

“pañc-ime, bhikkhave,	"Monks, there are five
caṅkame ānisaṃsā.	benefits to walking.
katame pañca?	Which five?
addhānak-khamo hoti,	(1) one develops patient endurance on extended journeys,
padhānak-khamo hoti,	(2) one becomes capable of energetic exertion,
appābādho hoti,	(3) one becomes free of disease,
asitaṃ pītaṃ khāyitaṃ sāyitaṃ	(4) what one has eaten, drunk, consumed, and tasted
sammā pariṇāmaṃ gacchati,	is properly digested;
caṅkam-ādhigato samādhi	(5) undistractible-lucidity attained while walking
ciraṭ-ṭhitiko hoti.	is long lasting.
ime kho, bhikkhave,	these indeed,
pañca caṅkame ānisaṃsā”ti.	are five benefits to walking.

AN 5.30 Nāgita: With Nāgita

30. Nāgitasutta	30. With Nāgita
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	He stayed in a forest near Icchānaṅgala.
Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā:	The brahmins and householders of Icchānaṅgala heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavāti’.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddamahāsaddā.	Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti.	Now, at that time Venerable Nāgita was the Buddha’s attendant.
Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi:	Then the Buddha said to Nāgita:
“ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope”ti?	“Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!”
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṃghañcā”ti.	“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the monk Saṅgha.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.	“Nāgita, may I never become famous. May fame not come to me.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.	There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti.	Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”
“Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato;	“Sir, may the Blessed One please relent now! May the Holy One relent!
adhivāsanakālo dāni, bhante, bhagavato.	Now is the time for the Buddha to relent.
Yena yeneva dāni bhagavā gamissati taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.	Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti;	It’s like when it rains heavily and the water flows downhill.
evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.	In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
Taṃ kissa hetu?	Why is that?
Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.	Because of the Buddha’s ethics and wisdom.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.	“Nāgita, may I never become famous. May fame not come to me.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.	There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.	Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.
Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo—	What you eat, drink, chew, and taste ends up as excrement and urine.
eso tassa nissando.	This is its outcome.
Piyānaṃ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā—	When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise.
eso tassa nissando.	This is its outcome.
Asubhanimittānuyogaṃ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti—	When you pursue meditation on the aspect of ugliness, revulsion at the aspect of beauty becomes stabilized.
eso tassa nissando.	This is its outcome.
Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti—	When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized.
eso tassa nissando.	This is its outcome.
Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti—	When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized.
This is its outcome.”	This is its outcome.”
eso tassa nissando”ti.	eso tassa nissando”ti.

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§ – AN 5 vagga 4 Sumana: (name of disciple)

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AN 5.31 Sumana: With Sumanā

31. Sumanasutta	31. With Sumanā
Ekaṃ samayaṃ … pe … anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho sumanā rājakumārī bhagavantaṃ etadavoca:	Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:
“Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā—	“Sir, suppose there were two disciples equal in justifiable-trust, ethics, and wisdom.
eko dāyako, eko adāyako.	One is a giver, one is not.
Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyuṃ.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Devabhūtānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?	When they have become gods, would there be any distinction or difference between them?”
“Siyā, sumane”ti bhagavā avoca:	“There would be, Sumanā,” said the Buddha.
“yo so, sumane, dāyako so amuṃ adāyakaṃ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti—	“As a god, the one who was a giver would surpass the other in five respects:
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena.	divine lifespan, beauty, happiness, fame, and dominion.
Yo so, sumane, dāyako so amuṃ adāyakaṃ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.	As a god, the one who was a giver would surpass the other in these five respects.”
“Sace pana te, bhante, tato cutā itthattaṃ āgacchanti, manussabhūtānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?	“But sir, if they pass away from there and come back to this state of existence as human beings, would there still be any distinction or difference between them?”
“Siyā, sumane”ti bhagavā avoca:	“There would be, Sumanā,” said the Buddha.
“yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti—	“As a human being, the one who was a giver would surpass the other in five respects:
mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena.	human lifespan, beauty, happiness, fame, and dominion.
Yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.	As a human being, the one who was a giver would surpass the other in these five respects.”
“Sace pana te, bhante, ubho agārasmā anagāriyaṃ pabbajanti, pabbajitānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?	“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”
“Siyā, sumane”ti bhagavā avoca:	“There would be, Sumanā,” said the Buddha.
“yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti—	“As a renunciate, the one who was a giver would surpass the other in five respects.
yācitova bahulaṃ cīvaraṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ piṇḍapātaṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ senāsanaṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ gilānapaccayabhesajjaparikkhāraṃ paribhuñjati appaṃ ayācito.	They’d usually use only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation.
Yehi kho pana sabrahmacārīhi saddhiṃ viharati tyassa manāpeneva bahulaṃ kāyakammena samudācaranti appaṃ amanāpena, manāpeneva bahulaṃ vacīkammena samudācaranti appaṃ amanāpena, manāpeneva bahulaṃ manokammena samudācaranti appaṃ amanāpena, manāpaṃyeva bahulaṃ upahāraṃ upaharanti appaṃ amanāpaṃ.	When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, rarely disagreeably.
Yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.	As a renunciate, the one who was a giver would surpass the other in these five respects.”
“Sace pana te, bhante, ubho arahattaṃ pāpuṇanti, arahattappattānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?	“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”
“Ettha kho panesāhaṃ, sumane, na kiñci nānākaraṇaṃ vadāmi, yadidaṃ vimuttiyā vimuttin”ti.	“In that case, I say there is no difference between the freedom of one and the freedom of the other.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yāvañcidaṃ, bhante, alameva dānāni dātuṃ alaṃ puññāni kātuṃ;	Just this much is quite enough to justify giving gifts and making merit.
yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.	For merit is helpful for those who have become gods, human beings, and renunciates.”
“Evametaṃ, sumane.	“That’s so true, Sumanā.
Alañhi, sumane, dānāni dātuṃ alaṃ puññāni kātuṃ.	It’s quite enough to justify giving gifts and making merit.
Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.	For merit is helpful for those who have become gods, human beings, and renunciates.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:

(verse)

“Yathāpi cando vimalo,	“The moon so immaculate,
gacchaṃ ākāsadhātuyā;	journeying across the dimension of space;
Sabbe tārāgaṇe loke,	outshines with its radiance
ābhāya atirocati.	all the world’s stars.
Tatheva sīlasampanno,	So too, an justifiably-trustful individual,
saddho purisapuggalo;	perfect in ethics,
Sabbe maccharino loke,	outshines with their generosity
cāgena atirocati.	all the world’s stingy people.
Yathāpi megho thanayaṃ,	The thundering rain cloud,
vijjumālī satakkaku;	its hundred peaks wreathed in lightning,
Thalaṃ ninnañca pūreti,	pours down over the rich earth,
abhivassaṃ vasundharaṃ.	soaking the plains and lowlands.
Evaṃ dassanasampanno,	Even so, an astute person accomplished in vision,
sammāsambuddhasāvako;	a disciple of the fully awakened Buddha,
Macchariṃ adhigaṇhāti,	surpasses a mean person
pañcaṭhānehi paṇḍito.	in five respects:
Āyunā yasasā ceva,	long life and fame,
vaṇṇena ca sukhena ca;	beauty and happiness.
Sa ve bhogaparibyūḷho,	Blessed with riches,
pecca sagge pamodatī”ti.	they depart to rejoice in heaven.”

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AN 5.32 Cundī: With Cundī

32. Cundīsutta	32. With Cundī
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho cundī rājakumārī pañcahi rathasatehi pañcahi ca kumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho cundī rājakumārī bhagavantaṃ etadavoca:	Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:
“Amhākaṃ, bhante, bhātā cundo nāma rājakumāro, so evamāha:	“Sir, my brother, Prince Cunda, says this:
‘yadeva so hoti itthī vā puriso vā buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatin’ti.	‘Take a woman or man who goes for refuge to the Buddha, The Dharma, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’
Sāhaṃ, bhante, bhagavantaṃ pucchāmi:	And so I ask the Buddha:
‘kathaṃrūpe kho, bhante, satthari pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?	Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?
Kathaṃrūpe dhamme pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?	Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?
Kathaṃrūpe saṅghe pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?	Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?
Kathaṃrūpesu sīlesu paripūrakārī kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatin’”ti?	Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?”
“Yāvatā, cundi, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho.	“Cundī, 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.
Ye kho, cundi, buddhe pasannā, agge te pasannā.	Those who have confidence in the Buddha have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.	Having confidence in the best, the result is the best.
Yāvatā, cundi, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati.	The noble eightfold path is said to be the best of all conditioned things.
Ye, cundi, ariye aṭṭhaṅgike magge pasannā, agge te pasannā, agge kho pana pasannānaṃ aggo vipāko hoti.	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, cundi, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ—	Fading away is said to be the best of all things whether conditioned or unconditioned.
madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ.	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, nirvana.
Ye kho, cundi, virāge dhamme pasannā, agge te pasannā.	Those who have confidence in The Dharma of fading away have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.	Having confidence in the best, the result is the best.
Yāvatā, cundi, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ—	The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups.
cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Ye kho, cundi, saṅghe pasannā, agge te pasannā.	Those who have confidence in the Saṅgha have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.	Having confidence in the best, the result is the best.
Yāvatā, cundi, sīlāni, ariyakantāni sīlāni tesaṃ aggamakkhāyati, yadidaṃ—	The ethical conduct loved by the noble ones is said to be the best of all ethics.
akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni.	It is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ye kho, cundi, ariyakantesu sīlesu paripūrakārino, agge te paripūrakārino.	Those who fulfill the ethics loved by the noble ones fulfill the best.
Agge kho pana paripūrakārīnaṃ aggo vipāko hotīti.	Fulfilling the best, the result is the best.
Aggato ve pasannānaṃ,	For those who, knowing the best teaching,
aggaṃ dhammaṃ vijānataṃ;	base their confidence on the best—
Agge buddhe pasannānaṃ,	confident in the best Awakened One,
dakkhiṇeyye anuttare.	supremely worthy of a teacher’s offering;
Agge dhamme pasannānaṃ,	confident in the best teaching,
virāgūpasame sukhe;	the pleasure of fading and stilling;
Agge saṅghe pasannānaṃ,	confident in the best Saṅgha,
puññakkhette anuttare.	the supreme field of merit—
Aggasmiṃ dānaṃ dadataṃ,	giving gifts to the best,
aggaṃ puññaṃ pavaḍḍhati;	the best of merit grows:
Aggaṃ āyu ca vaṇṇo ca,	the best lifespan, beauty,
yaso kitti sukhaṃ balaṃ.	fame, reputation, happiness, and strength.
Aggassa dātā medhāvī,	An intelligent person gives to the best,
aggadhammasamāhito;	settled on the best teaching.
Devabhūto manusso vā,	When they become a god or human,
aggappatto pamodatī”ti.	they rejoice at reaching the best.”

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AN 5.33 Uggaha: With Uggaha

33. Uggahasutta	33. With Uggaha
Ekaṃ samayaṃ bhagavā bhaddiye viharati jātiyā vane.	At one time the Buddha was staying near Bhaddiya, in Jātiyā Wood.
Atha kho uggaho meṇḍakanattā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggaho meṇḍakanattā bhagavantaṃ etadavoca:	Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him:
“Adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti.	“Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho uggaho meṇḍakanattā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Uggaha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggahassa meṇḍakanattuno nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat on the seat spread out.
Atha kho uggaho meṇḍakanattā bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Uggaha served and satisfied the Buddha with his own hands with a variety of delicious foods.
Atha kho uggaho meṇḍakanattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side,
Ekamantaṃ nisinno kho uggaho meṇḍakanattā bhagavantaṃ etadavoca:	and said to him:
“imā me, bhante, kumāriyo patikulāni gamissanti.	“Sir, these girls of mine will be going to their husbands’ families.
Ovadatu tāsaṃ, bhante, bhagavā;	May the Buddha please advise
anusāsatu tāsaṃ, bhante, bhagavā, yaṃ tāsaṃ assa dīgharattaṃ hitāya sukhāyā”ti.	and instruct them. It will be for their lasting welfare and happiness.”
Atha kho bhagavā tā kumāriyo etadavoca:	Then the Buddha said to those girls:
“tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:	“So, girls, you should train like this:
‘yassa vo mātāpitaro bhattuno dassanti atthakāmā hitesino anukampakā anukampaṃ upādāya, tassa bhavissāma pubbuṭṭhāyiniyo pacchānipātiniyo kiṃkārapaṭissāviniyo manāpacāriniyo piyavādiniyo’ti.	‘Our parents will give us to a husband wanting what’s best, out of kindness and compassion. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.	That’s how you should train.
Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:	So, girls, you should train like this:
‘ye te bhattu garuno bhavissanti mātāti vā pitāti vā samaṇabrāhmaṇāti vā, te sakkarissāma garuṃ karissāma mānessāma pūjessāma abbhāgate ca āsanodakena paṭipūjessāmā’ti.	‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.	That’s how you should train.
Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:	So, girls, you should train like this:
‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṃsāya samannāgatā, alaṃ kātuṃ alaṃ saṃvidhātun’ti.	‘We will be skilled and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.	That’s how you should train.
Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:	So, girls, you should train like this:
‘yo so bhattu abbhantaro antojano dāsāti vā pessāti vā kammakarāti vā, tesaṃ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṃ jānissāma, khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajissāmā’ti.	‘We will know what work our husband’s domestic bondservants, workers, and staff have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of various foods.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.	That’s how you should train.
Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:	So, girls, you should train like this:
‘yaṃ bhattā āharissati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, taṃ ārakkhena guttiyā sampādessāma, tattha ca bhavissāma adhuttī athenī asoṇḍī avināsikāyo’ti.	‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.	That’s how you should train.
Imehi kho, kumāriyo, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatīti.	When they have these five dharmas, females—when their body breaks up, after death—are reborn in company with the Gods of the Loveable Group.
Yo naṃ bharati sabbadā,	She’d never look down on her husband,
niccaṃ ātāpi ussuko;	who’s always ardent to work hard,
Sabbakāmaharaṃ posaṃ,	always looking after her,
bhattāraṃ nātimaññati.	and bringing whatever she wants.
Na cāpi sotthi bhattāraṃ,	And a good woman never scolds her husband
issācārena rosaye;	with jealous words.
Bhattu ca garuno sabbe,	Being astute, she reveres
paṭipūjeti paṇḍitā.	those respected by her husband.
Uṭṭhāhikā analasā,	She gets up early, works tirelessly,
saṅgahitaparijjanā;	and manages the domestic help.
Bhattu manāpaṃ carati,	She’s loveable to her husband,
sambhataṃ anurakkhati.	and preserves his wealth.
Yā evaṃ vattatī nārī,	A lady who fulfills these duties
bhattuchandavasānugā;	according to her husbands desire,
Manāpā nāma te devā,	is reborn among the gods
yattha sā upapajjatī”ti.	called ‘Loveable’.”

❧

AN 5.34 Sīhasenāpati: With General Sīha

34. Sīhasenāpatisutta	34. With General Sīha
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca:	Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:
“sakkā nu kho, bhante, bhagavā sandiṭṭhikaṃ dānaphalaṃ paññāpetun”ti?	“Sir, can you point out a fruit of giving that’s apparent in the present life?”
“Sakkā, sīhā”ti bhagavā avoca:	“I can, Sīha,” said the Buddha.
“dāyako, sīha, dānapati bahuno janassa piyo hoti manāpo.	“A giver, a donor is dear and beloved to many people.
Yampi, sīha, dāyako dānapati bahuno janassa piyo hoti manāpo, idampi sandiṭṭhikaṃ dānaphalaṃ.	This is a fruit of giving that’s apparent in the present life.
Puna caparaṃ, sīha, dāyakaṃ dānapatiṃ santo sappurisā bhajanti.	Furthermore, good people associate with a giver.
Yampi, sīha, dāyakaṃ dānapatiṃ santo sappurisā bhajanti, idampi sandiṭṭhikaṃ dānaphalaṃ.	This is another fruit of giving that’s apparent in the present life.
Puna caparaṃ, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati.	Furthermore, a giver gains a good reputation.
Yampi, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati, idampi sandiṭṭhikaṃ dānaphalaṃ.	This is another fruit of giving that’s apparent in the present life.
Puna caparaṃ, sīha, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—visārado upasaṅkamati amaṅkubhūto.	Furthermore, a giver enters any kind of assembly bold and assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Yampi, sīha, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—visārado upasaṅkamati amaṅkubhūto, idampi sandiṭṭhikaṃ dānaphalaṃ.	This is another fruit of giving that’s apparent in the present life.
Puna caparaṃ, sīha, dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Yampi, sīha, dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, idaṃ samparāyikaṃ dānaphalan”ti.	This is a fruit of giving to do with lives to come.”
Evaṃ vutte, sīho senāpati bhagavantaṃ etadavoca:	When he said this, General Sīha said to the Buddha:
“yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi; ahaṃ petāni jānāmi.	“When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on justifiable-trust in the Buddha, for I know them too.
Ahaṃ, bhante, dāyako dānapati bahuno janassa piyo manāpo.	I’m a giver, a donor, and am dear and beloved to many people.
Ahaṃ, bhante, dāyako dānapati; maṃ santo sappurisā bhajanti.	I’m a giver, and good people associate with me.
Ahaṃ, bhante, dāyako dānapati; mayhaṃ kalyāṇo kittisaddo abbhuggato: ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti.	I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’
Ahaṃ, bhante, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamāmi—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—visārado upasaṅkamāmi amaṅkubhūto.	I’m a giver, and I enter any kind of assembly bold and assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi; ahaṃ petāni jānāmi.	When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on justifiable-trust in the Buddha, for I know them too.
Yañca kho maṃ, bhante, bhagavā evamāha:	But when the Buddha says:
‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti, etāhaṃ na jānāmi; ettha ca panāhaṃ bhagavato saddhāya gacchāmī”ti.	‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on justifiable-trust in the Buddha.”
“Evametaṃ, sīha, evametaṃ, sīha.	“That’s so true, Sīha! That’s so true!
Dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatīti.	When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Dadaṃ piyo hoti bhajanti naṃ bahū,	Giving, you’re loved and befriended by many people.
Kittiñca pappoti yaso ca vaḍḍhati;	You get a good reputation, and your fame grows.
Amaṅkubhūto parisaṃ vigāhati,	A generous man enters an assembly
Visārado hoti naro amaccharī.	bold and assured.
Tasmā hi dānāni dadanti paṇḍitā,	So an astute person, seeking happiness, would give gifts,
Vineyya maccheramalaṃ sukhesino;	having driven out the stain of stinginess.
Te dīgharattaṃ tidive patiṭṭhitā,	They live long in the threefold heaven,
Devānaṃ sahabyagatā ramanti te.	enjoying the company of the gods.
Katāvakāsā katakusalā ito cutā,	Having taken the opportunity to do good, when they pass from here
Sayaṃpabhā anuvicaranti nandanaṃ;	they wander radiant in the Garden of Delight.
Te tattha nandanti ramanti modare,	There they delight, rejoice, and enjoy themselves,
Samappitā kāmaguṇehi pañcahi;	provided with the five kinds of sensual stimulation.
Katvāna vākyaṃ asitassa tādino,	Doing what the unattached, the poised one says,
Ramanti sagge sugatassa sāvakā”ti.	disciples of the Holy One rejoice in heaven.”

❧

AN 5.35 Dānānisaṃsa: The Benefits of Giving

35. Dānānisaṃsasutta	35. The Benefits of Giving
“Pañcime, bhikkhave, dāne ānisaṃsā.	“monks, there are five benefits of giving.
Katame pañca?	What five?
Bahuno janassa piyo hoti manāpo;	A giver, a donor is dear and beloved by many people.
santo sappurisā bhajanti;	Good people associate with them.
kalyāṇo kittisaddo abbhuggacchati;	They get a good reputation.
gihidhammā anapagato hoti;	They don’t neglect a layperson’s duties.
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca dāne ānisaṃsāti.	These are the five benefits of giving.
Dadamāno piyo hoti,	Giving, one is loved,
sataṃ dhammaṃ anukkamaṃ;	and follows the way of the good.
Santo naṃ sadā bhajanti,	The good, restrained spiritual practitioners
saññatā brahmacārayo.	associate with you.
Te tassa dhammaṃ desenti,	They teach you the Dhamma
Sabbadukkhāpanūdanaṃ;	that dispels all suffering.
Yaṃ so dhammaṃ idhaññāya,	Understanding this Dharma,
Parinibbāti anāsavo”ti.	you’re nirvana'd without asinine-inclinations.”

AN 5.36 Kāladāna: Timely Gifts

36. Kāladānasutta	36. Timely Gifts
“Pañcimāni, bhikkhave, kāladānāni.	“monks, there are these five timely gifts.
Katamāni pañca?	What five?
Āgantukassa dānaṃ deti;	A gift to a visitor.
gamikassa dānaṃ deti;	A gift to someone setting out on a journey.
gilānassa dānaṃ deti;	A gift to someone who is sick.
dubbhikkhe dānaṃ deti;	A gift at a time of famine.
yāni tāni navasassāni navaphalāni tāni paṭhamaṃ sīlavantesu patiṭṭhāpeti.	Presenting the freshly harvested grains and fruits first to those who are ethical.
Imāni kho, bhikkhave, pañca kāladānānīti.	These are the five timely gifts.
Kāle dadanti sappaññā,	The wise give at the right time,
vadaññū vītamaccharā;	being kind and rid of stinginess.
Kālena dinnaṃ ariyesu,	A teacher’s offering at the right time
ujubhūtesu tādisu.	to the noble ones, upright and poised,
Vippasannamanā tassa,	given with a clear and confident mind,
vipulā hoti dakkhiṇā;	is indeed abundant.
Ye tattha anumodanti,	Those who rejoice at that,
veyyāvaccaṃ karonti vā;	or do other services,
Na tena dakkhiṇā ūnā,	don’t miss out on the offering;
tepi puññassa bhāgino.	they too have a share in the merit.
Tasmā dade appaṭivānacitto,	So you should give without holding back,
Yattha dinnaṃ mahapphalaṃ;	where a gift is very fruitful.
Puññāni paralokasmiṃ,	The good deeds of sentient beings
Patiṭṭhā honti pāṇinan”ti.	support them in the next world.”

AN 5.37 Bhojana: Food

37. Bhojanasutta	37. Food
“Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ pañca ṭhānāni deti.	“monks, when a giver gives food, they give the recipients five things.
Katamāni pañca?	What five?
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti.	Long life, beauty, happiness, strength, and inspiration.
Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā;	Giving long life, they have long life as a god or human.
vaṇṇaṃ datvā vaṇṇassa bhāgī hoti dibbassa vā mānusassa vā;	Giving beauty, they have beauty as a god or human.
sukhaṃ datvā sukhassa bhāgī hoti dibbassa vā mānusassa vā;	Giving happiness, they have happiness as a god or human.
balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā;	Giving strength, they have strength as a god or human.
paṭibhānaṃ datvā paṭibhānassa bhāgī hoti dibbassa vā mānusassa vā.	Giving inspiration, they have inspiration as a god or human.
Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni pañca ṭhānāni detīti.	When a giver gives food, they give the recipients five things.
Āyudo balado dhīro,	A wise one is a giver of life, strength,
vaṇṇado paṭibhānado;	beauty, and inspiration.
Sukhassa dātā medhāvī,	An intelligent giver of happiness
sukhaṃ so adhigacchati.	gains happiness in return.
Āyuṃ datvā balaṃ vaṇṇaṃ,	Giving life, strength, beauty,
sukhañca paṭibhānakaṃ;	happiness, and inspiration,
Dīghāyu yasavā hoti,	they’re long-lived and famous
yattha yatthūpapajjatī”ti.	wherever they’re reborn.”

AN 5.38 Saddha: Faith

38. Saddhasutta	38. justifiable-trust
“Pañcime, bhikkhave, saddhe kulaputte ānisaṃsā.	“monks, an justifiably-trustful person from a good family gets five benefits.
Katame pañca?	What five?
Ye te, bhikkhave, loke santo sappurisā te saddhaññeva paṭhamaṃ anukampantā anukampanti, no tathā assaddhaṃ;	The good persons in the world show compassion first to the justifiably-trustful, not so much to the unjustifiably-trustful.
saddhaññeva paṭhamaṃ upasaṅkamantā upasaṅkamanti, no tathā assaddhaṃ;	They first approach the justifiably-trustful, not so much the unjustifiably-trustful.
saddhaññeva paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti, no tathā assaddhaṃ;	They first receive alms from the justifiably-trustful, not so much the unjustifiably-trustful.
saddhaññeva paṭhamaṃ dhammaṃ desentā desenti, no tathā assaddhaṃ;	They first teach Dhamma to the justifiably-trustful, not so much the unjustifiably-trustful.
saddho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, the justifiably-trustful are reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca saddhe kulaputte ānisaṃsā.	an justifiably-trustful person from a good family gets these five benefits.
Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe mahānigrodho samantā pakkhīnaṃ paṭisaraṇaṃ hoti;	Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around.
evamevaṃ kho, bhikkhave, saddho kulaputto bahuno janassa paṭisaraṇaṃ hoti bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānanti.	In the same way, an justifiably-trustful person from a good family becomes a refuge for many people—monks, nuns, laywomen, and laymen.
Sākhāpattaphalūpeto,	With its branches, leaves, and fruit,
khandhimāva mahādumo;	a great tree with its strong trunk,
Mūlavā phalasampanno,	firmly-rooted and fruit-bearing,
patiṭṭhā hoti pakkhinaṃ.	supports many birds.
Manorame āyatane,	It’s a lovely place,
sevanti naṃ vihaṅgamā;	frequented by the sky-soarers.
Chāyaṃ chāyatthikā yanti,	Those that need shade go in the shade,
phalatthā phalabhojino.	those that need fruit enjoy the fruit.
Tatheva sīlasampannaṃ,	So too, an justifiably-trustful individual
saddhaṃ purisapuggalaṃ;	is perfect in ethics,
Nivātavuttiṃ atthaddhaṃ,	humble and kind,
sorataṃ sakhilaṃ muduṃ.	sweet, friendly, and tender.
Vītarāgā vītadosā,	Those free of greed, freed of hate,
vītamohā anāsavā;	free of delusion, undefiled,
Puññakkhettāni lokasmiṃ,	fields of merit for the world,
sevanti tādisaṃ naraṃ.	associate with such a person.
Te tassa dhammaṃ desenti,	They teach them the Dhamma,
Sabbadukkhāpanūdanaṃ;	that dispels all suffering.
Yaṃ so dhammaṃ idhaññāya,	Understanding this Dharma,
Parinibbāti anāsavo”ti.	they’re nirvana'd without asinine-inclinations.”

❧

AN 5.39 Putta: A Child

39. Puttasutta	39. A Child
“Pañcimāni, bhikkhave, ṭhānāni sampassantā mātāpitaro puttaṃ icchanti kule jāyamānaṃ.	“monks, parents see five reasons to wish for the birth of a child in the family.
Katamāni pañca?	What five?
Bhato vā no bharissati;	Since we looked after them, they’ll look after us.
kiccaṃ vā no karissati;	They’ll do their duty for us.
kulavaṃso ciraṃ ṭhassati;	The family traditions will last.
dāyajjaṃ paṭipajjissati;	They’ll take care of the inheritance.
atha vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ anuppadassatīti.	Or else when we have passed away they’ll give an offering on our behalf.
Imāni kho, bhikkhave, pañca ṭhānāni sampassantā mātāpitaro puttaṃ icchanti kule jāyamānanti.	Parents see these five reasons to wish for the birth of a child in the family.
Pañca ṭhānāni sampassaṃ,	Seeing five reasons,
puttaṃ icchanti paṇḍitā;	astute people wish for a child.
Bhato vā no bharissati,	Since we looked after them, they’ll look after us.
kiccaṃ vā no karissati.	They’ll do their duty for us.
Kulavaṃso ciraṃ tiṭṭhe,	The family traditions will last.
dāyajjaṃ paṭipajjati;	They’ll take care of the inheritance.
Atha vā pana petānaṃ,	Or else when we have passed away
dakkhiṇaṃ anuppadassati.	they’ll give an offering on our behalf.
Ṭhānānetāni sampassaṃ,	Seeing these five reasons
puttaṃ icchanti paṇḍitā;	astute people wish for a child.
Tasmā santo sappurisā,	And so good people,
kataññū katavedino.	grateful and thankful,
Bharanti mātāpitaro,	look after their parents,
pubbe katamanussaraṃ;	remembering what was done for them in the past.
Karonti nesaṃ kiccāni,	They do for their parents,
yathā taṃ pubbakārinaṃ.	as their parents did for them in the past.
Ovādakārī bhataposī,	Following their advice, looking after those who raised them,
kulavaṃsaṃ ahāpayaṃ;	the family traditions are not lost.
Saddho sīlena sampanno,	justifiably-trustful, accomplished in ethics,
putto hoti pasaṃsiyo”ti.	such a child is praiseworthy.”

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AN 5.40 Mahāsālaputta: Great Sal Trees

40. Mahāsālaputtasutta	40. Great Sal Trees
“Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā pañcahi vaḍḍhīhi vaḍḍhanti.	“monks, great sal trees grow in five ways supported by the Himalayas, the king of mountains.
Katamāhi pañcahi?	What five?
Sākhāpattapalāsena vaḍḍhanti;	The branches, leaves, and foliage;
tacena vaḍḍhanti;	the bark;
papaṭikāya vaḍḍhanti;	the shoots;
pheggunā vaḍḍhanti;	the softwood;
sārena vaḍḍhanti.	and the hardwood.
Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā imāhi pañcahi vaḍḍhīhi vaḍḍhanti.	Great sal trees grow in these five ways supported by the Himalayas, the king of mountains.
Evamevaṃ kho, bhikkhave, saddhaṃ kulaputtaṃ nissāya antojano pañcahi vaḍḍhīhi vaḍḍhati.	In the same way, a family grows in five ways supported by a family head with justifiable-trust.
Katamāhi pañcahi?	What five?
Saddhāya vaḍḍhati;	justifiable-trust,
sīlena vaḍḍhati;	ethics,
sutena vaḍḍhati;	learning,
cāgena vaḍḍhati;	generosity,
paññāya vaḍḍhati.	and wisdom.
Saddhaṃ, bhikkhave, kulaputtaṃ nissāya antojano imāhi pañcahi vaḍḍhīhi vaḍḍhatīti.	A family grows in these five ways supported by a family head with justifiable-trust.
Yathā hi pabbato selo,	Supported by the mountain crags
araññasmiṃ brahāvane;	in the wilds, the formidable forest,
Taṃ rukkhā upanissāya,	the tree grows
vaḍḍhante te vanappatī.	to become lord of the forest.
Tatheva sīlasampannaṃ,	So too, when the family head
Saddhaṃ kulaputtaṃ imaṃ;	is ethical and justifiably-trustful,
Upanissāya vaḍḍhanti,	supported by them, they grow:
Puttadārā ca bandhavā;	children, partners, and kin,
Amaccā ñātisaṅghā ca,	colleagues, relatives,
Ye cassa anujīvino.	and those dependent for their livelihood.
Tyassa sīlavato sīlaṃ,	Seeing the ethical conduct of the virtuous,
cāgaṃ sucaritāni ca;	the generosity and good deeds,
Passamānānukubbanti,	those who have discernment
ye bhavanti vicakkhaṇā.	do likewise.
Idha dhammaṃ caritvāna,	Having practiced The Dharma here,
maggaṃ sugatigāminaṃ;	the path that goes to a good place,
Nandino devalokasmiṃ,	they delight in the heavenly realm,
modanti kāmakāmino”ti.	enjoying all the pleasures they desire.”

❧

§ – AN 5 vagga 5 Muṇḍa-rāja: Munda the King

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AN 5.41 Ādiya: Getting Rich

41. Ādiyasutta	41. Getting Rich
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“pañcime, gahapati, bhogānaṃ ādiyā.	“Householder, there are these five reasons to get rich.
Katame pañca?	What five?
Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati;	Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—he makes himself happy and pleased, keeping himself properly happy.
mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati;	He makes his mother and father happy …
puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati.	He makes his children, partners, bondservants, workers, and staff happy …
Ayaṃ paṭhamo bhogānaṃ ādiyo.	This is the first reason to get rich.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati.	Furthermore, with his legitimate wealth he makes his friends and colleagues happy …
Ayaṃ dutiyo bhogānaṃ ādiyo.	This is the second reason to get rich.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā— aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato—	Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs.
tathārūpāsu āpadāsu bhogehi pariyodhāya vattati, sotthiṃ attānaṃ karoti.	He keeps himself safe.
Ayaṃ tatiyo bhogānaṃ ādiyo.	This is the third reason to get rich.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti.	Furthermore, with his legitimate wealth he makes five spirit-offerings:
Ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ—	to relatives, guests, ancestors, king, and deities.
ayaṃ catuttho bhogānaṃ ādiyo.	This is the fourth reason to get rich.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti ekamattānaṃ samenti ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.	Furthermore, with his legitimate wealth he establishes an uplifting teacher’s offering for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven.
Ayaṃ pañcamo bhogānaṃ ādiyo.	This is the fifth reason to get rich.
Ime kho, gahapati, pañca bhogānaṃ ādiyā.	These are the five reasons to get rich.
Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā parikkhayaṃ gacchanti, tassa evaṃ hoti:	Now if the riches a noble-one's-disciple gets for these five reasons run out, he thinks:
‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me parikkhayaṃ gacchantī’ti.	‘So, the riches I have obtained for these reasons are running out.’
Itissa hoti avippaṭisāro.	And so he has no regrets.
Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā abhivaḍḍhanti, tassa evaṃ hoti:	But if the riches a noble-one's-disciple gets for these five reasons increase, he thinks:
‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me abhivaḍḍhantī’ti.	‘So, the riches I have obtained for these reasons are increasing.’
Itissa hoti ubhayeneva avippaṭisāroti.	And so he has no regrets in both cases.
Bhuttā bhogā bhatā bhaccā,	‘I’ve enjoyed my wealth, supporting those who depend on me;
vitiṇṇā āpadāsu me;	I’ve overcome losses;
Uddhaggā dakkhiṇā dinnā,	I’ve given uplifting offerings to teachers;
atho pañcabalīkatā;	and made the five spirit-offerings.
Upaṭṭhitā sīlavanto,	I have looked after the ethical and
saññatā brahmacārayo.	restrained spiritual practitioners.
Yadatthaṃ bhogaṃ iccheyya,	I’ve achieved the purpose
paṇḍito gharamāvasaṃ;	for which an astute lay person
So me attho anuppatto,	wishes to gain wealth.
kataṃ ananutāpiyaṃ.	I don’t regret what I’ve done.’
Etaṃ anussaraṃ macco,	A mortal person who recollects this
ariyadhamme ṭhito naro;	stands firm in The Dharma of the noble ones.
Idheva naṃ pasaṃsanti,	They’re praised in this life by the astute,
pecca sagge pamodatī”ti.	and they depart to rejoice in heaven.”

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AN 5.42 Sappurisa: A Good Person

42. Sappurisasutta	42. A Good Person
“Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti;	“monks, a good person is born in a family for the benefit, welfare, and happiness of the people.
mātāpitūnaṃ atthāya hitāya sukhāya hoti;	For the benefit, welfare, and happiness of mother and father;
puttadārassa atthāya hitāya sukhāya hoti;	children and partners;
dāsakammakaraporisassa atthāya hitāya sukhāya hoti;	bondservants, workers, and staff;
mittāmaccānaṃ atthāya hitāya sukhāya hoti;	friends and colleagues;
samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.	and ascetics and brahmins.
Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti;	It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people.
evamevaṃ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṃ atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṃ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotīti.	In the same way, a good person is born in a family for the benefit, welfare, and happiness of the people. …
Hito bahunnaṃ paṭipajja bhoge,	The gods protect one who is guarded by dharma,
Taṃ devatā rakkhati dhammaguttaṃ;	who uses their wealth for the welfare of the many.
Bahussutaṃ sīlavatūpapannaṃ,	One who is learned, with precepts and observances intact,
Dhamme ṭhitaṃ na vijahati kitti.	and steady in dharma, doesn’t lose their reputation.
Dhammaṭṭhaṃ sīlasampannaṃ,	Firm in dharma, accomplished in ethical conduct,
saccavādiṃ hirīmanaṃ;	a speaker of truth, and conscientious,
Nekkhaṃ jambonadasseva,	like a coin of mountain gold:
ko taṃ ninditumarahati;	who is worthy of criticizing them?
Devāpi naṃ pasaṃsanti,	Even the gods praise them,
brahmunāpi pasaṃsito”ti.	and by Brahmā, too, they’re praised.”

AN 5.43 Iṭṭha: Likable

43. Iṭṭhasutta	43. Likable
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Pañcime, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.	“Householder, these five things that are likable, desirable, and agreeable are hard to get in the world.
Katame pañca?	What five?
Āyu, gahapati, iṭṭho kanto manāpo dullabho lokasmiṃ;	Long life,
vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ;	beauty,
sukhaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;	happiness,
yaso iṭṭho kanto manāpo dullabho lokasmiṃ;	fame,
saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ.	and heaven.
Ime kho, gahapati, pañca dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.	These are the five things that are likable, desirable, and agreeable, but hard to get in the world.
Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ na āyācanahetu vā patthanāhetu vā paṭilābhaṃ vadāmi.	And I say that these five things are not got by praying or wishing for them.
Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ āyācanahetu vā patthanāhetu vā paṭilābho abhavissa, ko idha kena hāyetha?	If they were, who would lack them?
Na kho, gahapati, arahati ariyasāvako āyukāmo āyuṃ āyācituṃ vā abhinandituṃ vā āyussa vāpi hetu.	A noble-one's-disciple who wants to live long ought not pray for it, or delight in it, or pine for it.
Āyukāmena, gahapati, ariyasāvakena āyusaṃvattanikā paṭipadā paṭipajjitabbā.	Instead, they should practice the way that leads to long life.
Āyusaṃvattanikā hissa paṭipadā paṭipannā āyupaṭilābhāya saṃvattati.	For by practicing that way they gain long life
So lābhī hoti āyussa dibbassa vā mānusassa vā.	as a god or a human being.
Na kho, gahapati, arahati ariyasāvako vaṇṇakāmo vaṇṇaṃ āyācituṃ vā abhinandituṃ vā vaṇṇassa vāpi hetu.	A noble-one's-disciple who wants to be beautiful ought not pray for it, or delight in it, or pine for it.
Vaṇṇakāmena, gahapati, ariyasāvakena vaṇṇasaṃvattanikā paṭipadā paṭipajjitabbā.	Instead, they should practice the way that leads to beauty.
Vaṇṇasaṃvattanikā hissa paṭipadā paṭipannā vaṇṇapaṭilābhāya saṃvattati.	For by practicing that way they gain beauty
So lābhī hoti vaṇṇassa dibbassa vā mānusassa vā.	as a god or a human being.
Na kho, gahapati, arahati ariyasāvako sukhakāmo sukhaṃ āyācituṃ vā abhinandituṃ vā sukhassa vāpi hetu.	A noble-one's-disciple who wants to be happy ought not pray for it, or delight in it, or pine for it.
Sukhakāmena, gahapati, ariyasāvakena sukhasaṃvattanikā paṭipadā paṭipajjitabbā.	Instead, they should practice the way that leads to happiness.
Sukhasaṃvattanikā hissa paṭipadā paṭipannā sukhapaṭilābhāya saṃvattati.	For by practicing that way they gain happiness
So lābhī hoti sukhassa dibbassa vā mānusassa vā.	as a god or a human being.
Na kho, gahapati, arahati ariyasāvako yasakāmo yasaṃ āyācituṃ vā abhinandituṃ vā yasassa vāpi hetu.	A noble-one's-disciple who wants to be famous ought not pray for it, or delight in it, or pine for it.
Yasakāmena, gahapati, ariyasāvakena yasasaṃvattanikā paṭipadā paṭipajjitabbā.	Instead, they should practice the way that leads to fame.
Yasasaṃvattanikā hissa paṭipadā paṭipannā yasapaṭilābhāya saṃvattati.	For by practicing that way they gain fame
So lābhī hoti yasassa dibbassa vā mānusassa vā.	as a god or a human being.
Na kho, gahapati, arahati ariyasāvako saggakāmo saggaṃ āyācituṃ vā abhinandituṃ vā saggānaṃ vāpi hetu.	A noble-one's-disciple who wants to go to heaven ought not pray for it, or delight in it, or pine for it.
Saggakāmena, gahapati, ariyasāvakena saggasaṃvattanikā paṭipadā paṭipajjitabbā.	Instead, they should practice the way that leads to heaven.
Saggasaṃvattanikā hissa paṭipadā paṭipannā saggapaṭilābhāya saṃvattati.	For by practicing that way they gain heaven,
So lābhī hoti saggānanti.	they are one who gains the heavens.
Āyuṃ vaṇṇaṃ yasaṃ kittiṃ,	For one who desires a continuous flow
Saggaṃ uccākulīnataṃ;	of exceptional delights—
Ratiyo patthayānena,	long life, beauty, fame and reputation,
Uḷārā aparāparā.	heaven, and birth in an eminent family—
Appamādaṃ pasaṃsanti,	the astute praise assiduity
puññakiriyāsu paṇḍitā;	in making merit.
Appamatto ubho atthe,	Being assiduous, an astute person
adhigaṇhāti paṇḍito.	secures both benefits:
Diṭṭhe dhamme ca yo attho,	the benefit in this life,
yo cattho samparāyiko;	and in lives to come.
Atthābhisamayā dhīro,	A wise one, comprehending the meaning,
paṇḍitoti pavuccatī”ti.	is called ‘astute’.”

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AN 5.44 Manāpadāyī: Agreeable

44. Manāpadāyīsutta	44. Agreeable
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out.
Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca:	Then Ugga went up to the Buddha, bowed, sat down to one side, and said to him:
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	“Sir, I have heard and learned this in the presence of the Buddha:
‘manāpadāyī labhate manāpan’ti.	‘The giver of the agreeable gets the agreeable.’
Manāpaṃ me, bhante, sālapupphakaṃ khādanīyaṃ;	My sal flower porridge is agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	may the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted it out of compassion.
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	“Sir, I have heard and learned this in the presence of the Buddha:
‘manāpadāyī labhate manāpan’ti.	‘The giver of the agreeable gets the agreeable.’
Manāpaṃ me, bhante, sampannakolakaṃ sūkaramaṃsaṃ;	My pork with jujube is agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	may the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted it out of compassion.
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ: ‘manāpadāyī labhate manāpan’ti. Manāpaṃ me, bhante, nibbattatelakaṃ nāliyasākaṃ;	“… My fried vegetable stalks are agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	may the Buddha please accept them from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted them out of compassion.
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ: ‘manāpadāyī labhate manāpan’ti. Manāpo me, bhante, sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano;	“… My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	may the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted it out of compassion.
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ: ‘manāpadāyī labhate manāpan’ti. Manāpāni me, bhante, kāsikāni vatthāni;	“… My cloths imported from Kāsī are agreeable:
tāni me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	may the Buddha please accept them from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted them out of compassion.
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ: ‘manāpadāyī labhate manāpan’ti. Manāpo me, bhante, pallaṅko gonakatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno.	“… My couch spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends is agreeable.
Api ca, bhante, mayampetaṃ jānāma:	But, sir, I know that
‘netaṃ bhagavato kappatī’ti.	this is not proper for the Buddha.
Idaṃ me, bhante, candanaphalakaṃ agghati adhikasatasahassaṃ;	However, this plank of sandalwood is worth over a thousand dollars.
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	May the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted it out of compassion.
Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumodi:	And then the Buddha rejoiced with Ugga with these verses of appreciation:
“Manāpadāyī labhate manāpaṃ,	“The giver of the agreeable gets the agreeable,
Yo ujjubhūtesu dadāti chandasā;	enthusiastically giving clothing, bedding,
Acchādanaṃ sayanamannapānaṃ,	food and drink, and various requisites
Nānāppakārāni ca paccayāni.	to those of upright conduct.
Cattañca muttañca anuggahītaṃ,	Knowing the perfected ones to be like a field
Khettūpame arahante viditvā;	for what’s given, offered and not held back,
So duccajaṃ sappuriso cajitvā,	a good person gives what’s hard to give:
Manāpadāyī labhate manāpan”ti.	the giver of the agreeable gets the agreeable.”
Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi.	And then the Buddha, having rejoiced with Ugga with these verses of appreciation, got up from his seat and left.
Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi.	Then after some time Ugga passed away,
Kālaṅkato ca uggo gahapati vesāliko aññataraṃ manomayaṃ kāyaṃ upapajji.	and was reborn in a group of mind-made gods.
Tena kho pana samayena bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At that time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho uggaṃ devaputtaṃ bhagavā etadavoca:	Then, late at night, the glorious god Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him:
“kacci te, ugga, yathādhippāyo”ti?	“Ugga, I trust it is all you wished?”
“Taggha me, bhagavā, yathādhippāyo”ti.	“Sir, it is indeed just as I wished.”
Atha kho bhagavā uggaṃ devaputtaṃ gāthāhi ajjhabhāsi:	Then the Buddha addressed Ugga in verse:
“Manāpadāyī labhate manāpaṃ,	“The giver of the agreeable gets the agreeable,
Aggassa dātā labhate punaggaṃ;	the giver of the foremost gets the foremost,
Varassa dātā varalābhi hoti,	the giver of the excellent gets the excellent,
Seṭṭhaṃ dado seṭṭhamupeti ṭhānaṃ.	the giver of the best gets the best.
Yo aggadāyī varadāyī,	A person who gives the foremost,
seṭṭhadāyī ca yo naro;	the excellent, the best:
Dīghāyu yasavā hoti,	they’re long-lived and famous
yattha yatthūpapajjatī”ti.	wherever they’re reborn.”

❧

AN 5.45 Puññābhisanda: Overflowing Merit

45. Puññābhisandasutta	45. Overflowing Merit
“Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	“monks, there are these five kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Katame pañca?	What five?
Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	When a monk enters and remains in a limitless undistractible-lucidity of heart while using a robe …
Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno … pe … yassa, bhikkhave, bhikkhu vihāraṃ paribhuñjamāno … pe … yassa, bhikkhave, bhikkhu mañcapīṭhaṃ paribhuñjamāno … pe ….	alms-food … lodging … bed and chair …
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	medicines and supplies for the sick, the overflowing of merit for the donor is limitless …
Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	These are the five kinds of overflowing merit, overflowing goodness. They nurture happiness, and are conducive to heaven, ripening in happiness, and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ:	When a noble-one's-disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.	this is the extent of their overflowing merit … that leads to happiness.
Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ:	It’s like trying to grasp how much water is in the ocean. It’s not easy to say:
‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā;	‘This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.’
atha kho asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati’.	It’s simply reckoned as an incalculable, immeasurable, great mass of water.
Evamevaṃ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ:	In the same way, when a noble-one's-disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have:
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.	‘This is how much this overflowing merit … leads to happiness.’
Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatīti.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
Mahodadhiṃ aparimitaṃ mahāsaraṃ,	Hosts of people use the rivers,
Bahubheravaṃ ratnagaṇānamālayaṃ;	and though the rivers are many,
Najjo yathā naragaṇasaṅghasevitā,	all reach the great deep, the boundless ocean,
Puthū savantī upayanti sāgaraṃ.	the cruel sea that’s home to precious gems.
Evaṃ naraṃ annadapānavatthadaṃ,	So too, when a person gives food, drink, and clothes;
Seyyānisajjattharaṇassa dāyakaṃ;	and they’re a giver of beds, seats, and mats—
Puññassa dhārā upayanti paṇḍitaṃ,	the streams of merit reach that astute person,
Najjo yathā vārivahāva sāgaran”ti.	as the rivers bring their waters to the sea.”

AN 5.46 Sampadā: Success

46. Sampadāsutta	46. Success
“Pañcimā, bhikkhave, sampadā.	“monks, there are five accomplishments.
Katamā pañca?	What five?
Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā—	Accomplishment in justifiable-trust, ethics, learning, generosity, and wisdom.
imā kho, bhikkhave, pañca sampadā”ti.	These are the five accomplishments.”

AN 5.47 Dhana: Wealth

47. Dhanasutta	47. Wealth
“Pañcimāni, bhikkhave, dhanāni.	“monks, there are these five kinds of wealth.
Katamāni pañca?	What five?
Saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.	The wealth of justifiable-trust, ethics, learning, generosity, and wisdom.
Katamañca, bhikkhave, saddhādhanaṃ?	And what is the wealth of justifiable-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Idaṃ vuccati, bhikkhave, saddhādhanaṃ.	This is called the wealth of justifiable-trust.
Katamañca, bhikkhave, sīladhanaṃ?	And what is the wealth of ethics?
Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when a noble-one's-disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
Idaṃ vuccati, bhikkhave, sīladhanaṃ.	This is called the wealth of ethics.
Katamañca, bhikkhave, sutadhanaṃ?	And what is the wealth of learning?
Idha, bhikkhave, ariyasāvako bahussuto hoti … pe … diṭṭhiyā suppaṭividdho.	It’s when a noble-one's-disciple is very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.
Idaṃ vuccati, bhikkhave, sutadhanaṃ.	This is called the wealth of learning.
Katamañca, bhikkhave, cāgadhanaṃ?	And what is the wealth of generosity?
Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato.	It’s when a noble-one's-disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Idaṃ vuccati, bhikkhave, cāgadhanaṃ.	This is called the wealth of generosity.
Katamañca, bhikkhave, paññādhanaṃ?	And what is the wealth of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññādhanaṃ.	This is called the wealth of wisdom.
Imāni kho, bhikkhave, pañca dhanānīti.	These are the five kinds of wealth.
Yassa saddhā tathāgate,	Whoever has justifiable-trust in the Realized One,
acalā suppatiṭṭhitā;	unwavering and well established;
Sīlañca yassa kalyāṇaṃ,	whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.	praised and loved by the noble ones;
Saṅghe pasādo yassatthi,	who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;	and correct view:
Adaliddoti taṃ āhu,	they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.	their life is not in vain.
Tasmā saddhañca sīlañca,	So let the wise devote themselves
pasādaṃ dhammadassanaṃ;	to justifiable-trust, ethical behaviour,
Anuyuñjetha medhāvī,	confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan”ti.	remembering the instructions of the Buddhas.”

❧

AN 5.48 Alabbhanīyaṭhāna: Things That Cannot Be Had

48. Alabbhanīyaṭhānasutta	48. Things That Cannot Be Had
“Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	“monks, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamāni pañca?	What five?
‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	That someone liable to old age should not grow old.
‘Byādhidhammaṃ mā byādhīyī’ti … pe … ‘maraṇadhammaṃ mā mīyī’ti … ‘khayadhammaṃ mā khīyī’ti … ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …
Assutavato, bhikkhave, puthujjanassa jarādhammaṃ jīrati.	An uneducated ordinary person has someone liable to old age who grows old.
So jarādhamme jiṇṇe na iti paṭisañcikkhati:	But they don’t reflect:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.	‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, die and are reborn, they all have someone liable to old age who grows old.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:	This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.	an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.
Puna caparaṃ, bhikkhave, assutavato puthujjanassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.	Furthermore, an uneducated ordinary person has someone liable to sickness … death … ending … perishing.
So nassanadhamme naṭṭhe na iti paṭisañcikkhati:	But they don’t reflect:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.	‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, die and are reborn, they all have someone liable to perishing who perishes.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:	This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.	an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.
Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṃ jīrati.	An educated noble-one's-disciple has someone liable to old age who grows old.
So jarādhamme jiṇṇe iti paṭisañcikkhati:	And they reflect:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.	‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, die and are reborn, they all have someone liable to old age who grows old.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:	This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.	an educated noble-one's-disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’.	Sorrowless, free of thorns, that noble-one's-disciple only extinguishes themselves.
Puna caparaṃ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.	Furthermore, an educated noble-one's-disciple has someone liable to sickness… death … ending … perishing.
So nassanadhamme naṭṭhe iti paṭisañcikkhati:	And they reflect:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.	‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, die and are reborn, they all have someone liable to perishing who perishes.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:	This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.	an educated noble-one's-disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpetī’ti.	Sorrowless, free of thorns, that noble-one's-disciple only extinguishes themselves.
Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.	These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Na socanāya paridevanāya,	Sorrowing and lamenting
Atthodha labbhā api appakopi;	doesn’t do even a little bit of good.
Socantamenaṃ dukhitaṃ viditvā,	When they know that you’re sad,
Paccatthikā attamanā bhavanti.	your enemies are encouraged.
Yato ca kho paṇḍito āpadāsu,	When an astute person doesn’t waver in the face of adversity,
Na vedhatī atthavinicchayaññū;	as they’re able to distinguish what’s beneficial,
Paccatthikāssa dukhitā bhavanti,	their enemies suffer,
Disvā mukhaṃ avikāraṃ purāṇaṃ.	seeing that their normal expression doesn’t change.
Jappena mantena subhāsitena,	Chants, recitations, fine sayings,
Anuppadānena paveṇiyā vā;	charity or traditions:
Yathā yathā yattha labhetha atthaṃ,	if by means of any such things you benefit,
Tathā tathā tattha parakkameyya.	then by all means keep doing them.
Sace pajāneyya alabbhaneyyo,	But if you understand that ‘this good thing
Mayāva aññena vā esa attho;	can’t be had by me or by anyone else’,
Asocamāno adhivāsayeyya,	you should accept it without sorrowing, thinking:
Kammaṃ daḷhaṃ kinti karomi dānī”ti.	‘The karma is strong. What can I do now?’”

❧

AN 5.49 Kosala: The King of Kosala

49. Kosalasutta	49. The King of Kosala
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.
Tena kho pana samayena mallikā devī kālaṅkatā hoti. Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti:	Then a man went up to the king and whispered in his ear:
“mallikā devī, deva, kālaṅkatā”ti.	“Your Majesty, Queen Mallikā has passed away.”
Evaṃ vutte, rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say.
Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ dukkhiṃ dummanaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca:	Knowing this, the Buddha said to him:
“pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamāni pañca?	What five?
‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ … pe … na socanāya paridevanāya … pe … kammaṃ daḷhaṃ kinti karomi dānī”ti.	That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The karma is strong. What can I do now?’”

AN 5.50 Nārada: With Nārada

50. Nāradasutta	50. With Nārada
Ekaṃ samayaṃ āyasmā nārado pāṭaliputte viharati kukkuṭārāme.	At one time Venerable Nārada was staying at Pāṭaliputta, in the Chicken Monastery.
Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā.	Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away.
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti—	And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work.
rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito.	Day and night he brooded over Queen Bhaddā’s corpse.
Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi:	Then King Muṇḍa addressed his treasurer, Piyaka:
“tena hi, samma piyaka, bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṃ bhaddāya deviyā sarīraṃ cirataraṃ passeyyāmā”ti.	“So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron case filled with oil. Then close it up with another case, so that we can view Queen Bhaddā’s body even longer.”
“Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.	“Yes, Your Majesty,” replied Piyaka the treasurer, and he did as the king instructed.
Atha kho piyakassa kosārakkhassa etadahosi:	Then it occurred to Piyaka:
“imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā.	“King Muṇḍa’s dear and beloved Queen Bhaddā has passed away.
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti—	Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work.
rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito.	Day and night he broods over Queen Bhaddā’s corpse.
Kaṃ nu kho muṇḍo rājā samaṇaṃ vā brāhmaṇaṃ vā payirupāseyya, yassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.	Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?”
Atha kho piyakassa kosārakkhassa etadahosi:	Then it occurred to Piyaka:
“ayaṃ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme.	“This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.
Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.	‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’
Yannūna muṇḍo rājā āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.	What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.”
Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca:	Then Piyaka went to the king and said to him:
“ayaṃ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme.	“Sire, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.
Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.	‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’
Yadi pana devo āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.	What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.”
“Tena hi, samma piyaka, āyasmantaṃ nāradaṃ paṭivedehi.	“Well then, my good Piyaka, let Nārada know.
Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ pubbe appaṭisaṃvidito upasaṅkamitabbaṃ maññeyyā”ti.	For how could one such as I presume to visit an ascetic or brahmin in my realm without first letting them know?”
“Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piyako kosārakkho āyasmantaṃ nāradaṃ etadavoca:	“Yes, Your Majesty,” replied Piyaka the treasurer. He went to Nārada, bowed, sat down to one side, and said to him:
“Imassa, bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā.	“Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away.
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti—	And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done.
rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito.	Day and night he broods over Queen Bhaddā’s corpse.
Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṃ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.	Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.”
“Yassadāni, piyaka, muṇḍo rājā kālaṃ maññatī”ti.	“Please, Piyaka, let the king come when he likes.”
Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṃ nāradaṃ abhivādetvā padakkhiṇaṃ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca:	Then Piyaka got up from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying:
“katāvakāso kho, deva, āyasmatā nāradena.	“Sire, the request for an audience with Venerable Nārada has been granted.
Yassadāni devo kālaṃ maññatī”ti.	Please, Your Majesty, go at your convenience.”
“Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti.	“Well then, my good Piyaka, harness the finest chariots.”
“Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṃ rājānaṃ etadavoca:	“Yes, Your Majesty,” replied Piyaka the treasurer. He did so, then told the king:
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.	“Sire, the finest chariots are harnessed.
Yassadāni devo kālaṃ maññatī”ti.	Please, Your Majesty, go at your convenience.”
Atha kho muṇḍo rājā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṃ nāradaṃ dassanāya.	Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery.
Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṃ pāvisi.	He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho muṇḍaṃ rājānaṃ āyasmā nārado etadavoca:	Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:
“Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamāni pañca?	What five?
‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	That someone liable to old age should not grow old. …
‘Byādhidhammaṃ mā byādhīyī’ti … pe … ‘maraṇadhammaṃ mā mīyī’ti … ‘khayadhammaṃ mā khīyī’ti … ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …
Assutavato, mahārāja, puthujjanassa jarādhammaṃ jīrati.	An uneducated ordinary person has someone liable to old age who grows old.
So jarādhamme jiṇṇe na iti paṭisañcikkhati:	But they don’t reflect on the nature of old age:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.	‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:	This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.	an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.
Puna caparaṃ, mahārāja, assutavato puthujjanassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.	Furthermore, an uneducated ordinary person has someone liable to sickness … death … ending … perishing.
So nassanadhamme naṭṭhe na iti paṭisañcikkhati:	But they don’t reflect on the nature of perishing:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.	‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:	This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.	an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.
Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṃ jīrati.	An educated noble-one's-disciple has someone liable to old age who grows old.
So jarādhamme jiṇṇe iti paṭisañcikkhati:	So they reflect on the nature of old age:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.	‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:	This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.	an educated noble-one's-disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’.	Sorrowless, free of thorns, that noble-one's-disciple only extinguishes themselves.
Puna caparaṃ, mahārāja, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.	Furthermore, an educated noble-one's-disciple has someone liable to sickness… death … ending … perishing.
So nassanadhamme naṭṭhe iti paṭisañcikkhati:	So they reflect on the nature of perishing:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.	‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:	This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.	an educated noble-one's-disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’.	Sorrowless, free of thorns, that noble-one's-disciple only extinguishes themselves.
Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.	These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Na socanāya paridevanāya,	Sorrowing and lamenting
Atthodha labbhā api appakopi;	doesn’t do even a little bit of good.
Socantamenaṃ dukhitaṃ viditvā,	When they know that you’re sad,
Paccatthikā attamanā bhavanti.	your enemies are encouraged.
Yato ca kho paṇḍito āpadāsu,	When an astute person doesn’t waver in the face of adversity,
Na vedhatī atthavinicchayaññū;	as they’re able to distinguish what’s beneficial,
Paccatthikāssa dukhitā bhavanti,	their enemies suffer,
Disvā mukhaṃ avikāraṃ purāṇaṃ.	seeing that their normal expression doesn’t change.
Jappena mantena subhāsitena,	Chants, recitations, fine sayings,
Anuppadānena paveṇiyā vā;	charity or traditions:
Yathā yathā yattha labhetha atthaṃ,	if by means of any such things you benefit,
Tathā tathā tattha parakkameyya.	then by all means keep doing them.
Sace pajāneyya alabbhaneyyo,	But if you understand that ‘this good thing
Mayāva aññena vā esa attho;	can’t be had by me or by anyone else’,
Asocamāno adhivāsayeyya,	you should accept it without sorrowing, thinking:
Kammaṃ daḷhaṃ kinti karomi dānī”ti.	‘The karma is strong. What can I do now?’”
Evaṃ vutte, muṇḍo rājā āyasmantaṃ nāradaṃ etadavoca:	When he said this, King Muṇḍa said to Venerable Nārada:
“ko nāmo ayaṃ, bhante, dhammapariyāyo”ti?	“Sir, what is the name of this exposition of The Dharma?”
“Sokasallaharaṇo nāma ayaṃ, mahārāja, dhammapariyāyo”ti.	“Great king, this exposition of The Dharma is called ‘Pulling Out Sorrow’s Arrow’.”
“Taggha, bhante, sokasallaharaṇo.	“Indeed, sir, this is the pulling out of sorrow’s arrow!
Imañhi me, bhante, dhammapariyāyaṃ sutvā sokasallaṃ pahīnan”ti.	Hearing this exposition of The Dharma, I’ve given up sorrow’s arrow.”
Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi:	Then King Muṇḍa addressed his treasurer, Piyaka:
“tena hi, samma piyaka, bhaddāya deviyā sarīraṃ jhāpetha; thūpañcassā karotha.	“Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument.
Ajjatagge dāni mayaṃ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti.	From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”

❧

§ – AN 5 vagga 6 Nīvaraṇa: Hindrances

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AN 5.51 Āvaraṇa: Obstacles

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(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^5.51.5 - (STED 5niv⛅)
AN ^5.51.6 - (under influence of 5niv, monk can’t see clearly)
AN ^5.51.7 - (simile of river getting split and losing power)
AN ^5.51.8 - (repeat: under influence of 5niv, monk can’t see clearly)
AN ^5.51.9 - (monk NOT under influence of 5niv can know and see)
AN ^5.51.10 - (simile: undispersed river is mighty)
AN ^5.51.11 - (repeat: monk NOT under influence of 5niv can know and see)

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the monks, “monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:	“Venerable sir,” they replied. The Buddha said this:

§51.5 – (STED 5niv⛅)

“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. Uddhaccakukkuccaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

“monks, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire … Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt … These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.

§51.6 – (under influence of 5niv, monk can’t see clearly)

So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.

Take a monk who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

§51.7 – (simile of river getting split and losing power)

Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni vivareyya. Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva dūraṅgamo assa na sīghasoto na hārahārī.

Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would open channels on both sides, so the mid-river current would be dispersed, spread out, and separated. The river would no longer flow swiftly, going far, carrying all before it.

§51.8 – (repeat: under influence of 5niv, monk can’t see clearly)

Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.

In the same way, take a monk who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

§51.9 – (monk NOT under influence of 5niv can know and see)

So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.

Take a monk who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

§51.10 – (simile: undispersed river is mighty)

Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni pidaheyya. Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca.

Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would close up the channels on both sides, so the mid-river current would not be dispersed, spread out, and separated. The river would keep flowing swiftly for a long way, carrying all before it.

§51.11 – (repeat: monk NOT under influence of 5niv can know and see)

Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjatī”ti.

In the same way, take a monk who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.”

AN 5.52 Akusalarāsi: A Heap of the Unskillful

52. Akusalarāsisutta	52. A Heap of the Unskillful
“Akusalarāsīti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya.	“monks, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’.
Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā.	For these five hindrances are entirely a heap of the unskillful.
Katame pañca?	What five?
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.	The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Akusalarāsīti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya.	Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’.
Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā”ti.	For these five hindrances are entirely a heap of the unskillful.”

AN 5.53 Padhāniyaṅga: Factors That Support Meditation

53. Padhāniyaṅgasutta	53. Factors That Support Meditation
“Pañcimāni, bhikkhave, padhāniyaṅgāni.	“monks, there are these five factors that support meditation.
Katamāni pañca?	What five?
Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a monk has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Appābādho hoti appātaṅko;	They are rarely ill or unwell.
samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;	Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
asaṭho hoti amāyāvī;	They’re not devious or deceitful.
yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;	They reveal themselves honestly to the Teacher or sensible spiritual companions.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Imāni kho, bhikkhave, pañca padhāniyaṅgānī”ti.	These are the five factors that support meditation.”

AN 5.54 Samaya: Times Good for Meditation

54. Samayasutta	54. Times Good for Meditation
“Pañcime, bhikkhave, asamayā padhānāya.	“monks, there are five times that are not good for meditation.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu jiṇṇo hoti jarāyābhibhūto.	Firstly, a monk is old, overcome with old age.
Ayaṃ, bhikkhave, paṭhamo asamayo padhānāya.	This is the first time that’s not good for meditation.
Puna caparaṃ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto.	Furthermore, a monk is sick, overcome by sickness.
Ayaṃ, bhikkhave, dutiyo asamayo padhānāya.	This is the second time that’s not good for meditation.
Puna caparaṃ, bhikkhave, dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ.	Furthermore, there’s a famine, a bad harvest, so it’s hard to get alms-food, and not easy to keep going by collecting alms.
Ayaṃ, bhikkhave, tatiyo asamayo padhānāya.	This is the third time that’s not good for meditation.
Puna caparaṃ, bhikkhave, bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti.	Furthermore, there’s peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Ayaṃ, bhikkhave, catuttho asamayo padhānāya.	This is the fourth time that’s not good for meditation.
Puna caparaṃ, bhikkhave, saṅgho bhinno hoti.	Furthermore, there’s a schism in the Saṅgha.
Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajā ca honti.	When the Saṅgha is split, they abuse, insult, block, and reject each other.
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti.	This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds.
Ayaṃ, bhikkhave, pañcamo asamayo padhānāya.	This is the fifth time that’s not good for meditation.
Ime kho, bhikkhave, pañca asamayā padhānāyāti.	These are the five times that are not good for meditation.
Pañcime, bhikkhave, samayā padhānāya.	There are five times that are good for meditation.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.	Firstly, a monk is a youth, young, black-haired, blessed with youth, in the prime of life.
Ayaṃ, bhikkhave, paṭhamo samayo padhānāya.	This is the first time that’s good for meditation.
Puna caparaṃ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.	Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Ayaṃ, bhikkhave, dutiyo samayo padhānāya.	This is the second time that’s good for meditation.
Puna caparaṃ, bhikkhave, subhikkhaṃ hoti susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ.	Furthermore, there’s plenty of food, a good harvest, so it’s easy to get alms-food, and easy to keep going by collecting alms.
Ayaṃ, bhikkhave, tatiyo samayo padhānāya.	This is the third time that’s good for meditation.
Puna caparaṃ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti.	Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Ayaṃ, bhikkhave, catuttho samayo padhānāya.	This is the fourth time that’s good for meditation.
Puna caparaṃ, bhikkhave, saṃgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati.	Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation.
Saṃghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajā honti.	When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti.	This inspires confidence in those without it, and increases confidence in those who have it.
Ayaṃ, bhikkhave, pañcamo samayo padhānāya.	This is the fifth time that’s good for meditation.
Ime kho, bhikkhave, pañca samayā padhānāyā”ti.	These are the five times that are good for meditation.”

❧

AN 5.55 Mātāputta: Mother and Son

55. Mātāputtasutta	55. Mother and Son
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu—	Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī,
bhikkhu ca bhikkhunī ca.	as a monk and a nun.
Te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ.	They wanted to see each other often.
Mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi;	The mother wanted to see her son often,
puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi.	and the son his mother.
Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi.	Seeing each other often, they became close.
Saṃsagge sati vissāso ahosi.	Being so close, they became intimate.
Vissāse sati otāro ahosi.	And being intimate, lust overcame them.
Te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu.	With their minds swamped by lust, without rejecting the training and declaring their inability to continue, they had sex.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: “idha, bhante, sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu— bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ, mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi, puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi. Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi, saṃsagge sati vissāso ahosi, vissāse sati otāro ahosi, te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsū”ti.	Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Kiṃ nu so, bhikkhave, moghapuriso maññati:	“monks, how could that foolish man imagine that
‘na mātā putte sārajjati, putto vā pana mātarī’ti?	a mother cannot lust for her son, or that a son cannot lust for his mother?
Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthirūpaṃ.	Compared to the sight of a woman, I do not see a single sight that is so arousing, desirable, intoxicating, captivating, and stupefying, and such an obstacle to reaching the supreme sanctuary.
Itthirūpe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā.	Sentient beings are lustful, greedy, tied, stupefied, and attached to the sight of a woman.
Te dīgharattaṃ socanti itthirūpavasānugā.	They sorrow for a long time under the sway of a woman’s sight.
Nāhaṃ, bhikkhave, aññaṃ ekasaddampi … ekagandhampi … ekarasampi … ekaphoṭṭhabbampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthiphoṭṭhabbaṃ.	Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, desirable, intoxicating, captivating, and stupefying, and such an obstacle to reaching the supreme sanctuary.
Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā.	Sentient beings are lustful, greedy, tied, stupefied, and attached to the touch of a woman.
Te dīgharattaṃ socanti itthiphoṭṭhabbavasānugā.	They sorrow for a long time under the sway of a woman’s touch.
Itthī, bhikkhave, gacchantīpi purisassa cittaṃ pariyādāya tiṭṭhati;	When a woman walks, she occupies a man’s mind.
ṭhitāpi … pe … nisinnāpi … sayānāpi … hasantīpi … bhaṇantīpi … gāyantīpi … rodantīpi … ugghātitāpi … matāpi purisassa cittaṃ pariyādāya tiṭṭhati.	When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya: ‘samantapāso mārassā’ti mātugāmaṃyeva sammā vadamāno vadeyya: ‘samantapāso mārassā’ti.	For if anyone should be rightly called ‘an all-round snare of Māra’, it’s females.
Sallape asihatthena,	You might chat with someone who has knife in hand.
pisācenāpi sallape;	You might even chat with a goblin.
Āsīvisampi āsīde,	You might sit close by a viper,
yena daṭṭho na jīvati;	whose bite would take your life.
Na tveva eko ekāya,	But never should you chat
mātugāmena sallape.	one on one with a female.
Muṭṭhassatiṃ tā bandhanti,	They captivate the unrememberful
pekkhitena sitena ca;	with a glance and a smile.
Athopi dunnivatthena,	Or scantily clad,
mañjunā bhaṇitena ca;	they speak charming words.
Neso jano svāsīsado,	It’s not good to sit with such a person,
api ugghātito mato.	even if she’s injured or dead.
Pañca kāmaguṇā ete,	These five kinds of sensual stimulation
itthirūpasmiṃ dissare;	are apparent in a woman’s body:
Rūpā saddā rasā gandhā,	sights, sounds, tastes, smells,
phoṭṭhabbā ca manoramā.	and touches so delightful.
Tesaṃ kāmoghavūḷhānaṃ,	Those swept away by the flood of sensual pleasures,
kāme aparijānataṃ;	not comprehending them,
Kālaṃ gati bhavābhavaṃ,	make their priority transmigration—
saṃsārasmiṃ purakkhatā.	time and destination, life after life.
Ye ca kāme pariññāya,	But those who completely understand sensual pleasures
caranti akutobhayā;	live fearing nothing from any quarter.
Te ve pāraṅgatā loke,	They are those in the world who’ve crossed over,
ye pattā āsavakkhayan”ti.	having reached the ending of asinine-inclinations.”

❧

AN 5.56 Upajjhāya: Mentor

56. Upajjhāyasutta	56. Mentor
Atha kho aññataro bhikkhu yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca:	Then a monk went up to his own mentor, and said:
“etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṃ nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā”ti.	“Now, sir, my body feels like it’s drugged. I’m disorientated, the Dharmas aren’t clear to me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the Dharmas.”
Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then that monk took his pupil to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, bhikkhu evamāha:	“Sir, this monk says this:
‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṃ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’”ti.	‘Now, sir, my body feels like it’s drugged. I’m disorientated, the Dharmas aren’t clear to me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the Dharmas.’”
“Evañhetaṃ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa, avipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyuttassa viharato, yaṃ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṃ nappaṭibhanti, thinamiddhañcassa cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carati, hoti cassa dhammesu vicikicchā.	“That’s how it is, monk, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful Dharmas, and you don’t pursue the development of the dharmas that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the Dharmas aren’t clear to you, and dullness and drowsiness fill your mind. You live the spiritual life dissatisfied, and have doubts about the Dharmas.
Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ:	So you should train like this:
‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṃ anuyutto, vipassako kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyutto viharissāmī’ti.	‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful Dharmas, and pursue the development of the dharmas that lead to awakening in the evening and toward dawn.’
Evañhi te, bhikkhu, sikkhitabban”ti.	That’s how you should train.”
Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	When that monk had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro pana so bhikkhu arahataṃ ahosi.	And that monk became one of the perfected.
Atha kho so bhikkhu arahattaṃ patto yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca:	When that monk had attained perfection, he went up to his own mentor, and said:
“etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā”ti.	“Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the Dharmas inspire me, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the Dharmas.”
Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then that monk took his pupil to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, bhikkhu evamāha:	“Sir, this monk says this:
‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’”ti.	‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the Dharmas inspire me, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the Dharmas.’”
“Evañhetaṃ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṃ anuyuttassa, vipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttassa viharato, yaṃ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṃ paṭibhanti, thinamiddhañcassa cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carati, na cassa hoti dhammesu vicikicchā.	“That’s how it is, monk, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful Dharmas, and you pursue the development of the dharmas that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the Dharmas inspire you, and dullness and drowsiness don’t fill your mind. You live the spiritual life satisfied, and have no doubts about the Dharmas.
Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttā viharissāmā’ti.	‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful Dharmas, and pursue the development of the dharmas that lead to awakening in the evening and toward dawn.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

AN 5.57 Abhiṇhapaccavekkhitabbaṭhāna: Subjects for Regular Reflection

57. Abhiṇhapaccavekkhitabbaṭhānasutta	57. Subjects for Regular Reflection
“Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṃ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	“monks, a woman or a man, a layperson or a renunciate should often reflect on these five subjects.
Katamāni pañca?	What five?
‘Jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often reflect on this.
‘Byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I am liable to get sick, I am not exempt from sickness.’ …
‘Maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I am liable to die, I am not exempt from death.’ …
‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I must be parted and separated from all I hold dear and beloved.’ …
‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo.	‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
Yaṃ kammaṃ karissāmi—kalyāṇaṃ vā pāpakaṃ vā—	I shall be the heir of whatever deeds I do, whether good or bad.’
tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	A woman or a man, a layperson or a renunciate should often reflect on this.
Kiñca, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?	What is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am liable to grow old, I am not exempt from old age’?
Atthi, bhikkhave, sattānaṃ yobbane yobbanamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.	There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti.	Reflecting often on this subject, they entirely give up the vanity of youth, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am liable to grow old, I am not exempt from old age’.
Kiñca, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?	What is the advantage of often reflecting like this: ‘I am liable to get sick, I am not exempt from sickness’?
Atthi, bhikkhave, sattānaṃ ārogye ārogyamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.	There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti.	Reflecting often on this subject, they entirely give up the vanity of health, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	This is the advantage of often reflecting like this: ‘I am liable to get sick, I am not exempt from sickness’.
Kiñca, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?	What is the advantage of often reflecting like this: ‘I am liable to die, I am not exempt from death’?
Atthi, bhikkhave, sattānaṃ jīvite jīvitamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.	There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti.	Reflecting often on this subject, they entirely give up the vanity of life, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	This is the advantage of often reflecting like this: ‘I am liable to die, I am not exempt from death’.
Kiñca, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?	What is the advantage of often reflecting like this: ‘I must be parted and separated from all I hold dear and beloved’?
Atthi, bhikkhave, sattānaṃ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.	There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti.	Reflecting often on this subject, they entirely give up desire and lust for their dear and beloved, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	This is the advantage of often reflecting like this: ‘I must be parted and separated from all I hold dear and beloved’.
Kiñca, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi—	What is the advantage of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?	I shall be the heir of whatever deeds I do, whether good or bad’?
Atthi, bhikkhave, sattānaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ.	There are sentient beings who do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato sabbaso vā duccaritaṃ pahīyati tanu vā pana hoti.	Reflecting often on this subject, they entirely give up bad conduct, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi—	This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
kalyāṇaṃ vā pāpakaṃ vā— tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	I shall be the heir of whatever deeds I do, whether good or bad.’
Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Then that noble-one's-disciple reflects:
‘na kho ahaññeveko jarādhammo jaraṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṃ anatītā’ti.	‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.	When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.
‘Na kho ahaññeveko byādhidhammo byādhiṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṃ anatītā’ti.	‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.	When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.
‘Na kho ahaññeveko maraṇadhammo maraṇaṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṃ anatītā’ti.	‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.	When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.
‘Na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ piyehi manāpehi nānābhāvo vinābhāvo’ti.	‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.	When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.
‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi—kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādo bhavissāmi;	‘It’s not just me who shall be the owner of my deeds and heir to my deeds.
atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṃ kammaṃ karissanti—kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādā bhavissantī’ti.	For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.	When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhontīti.	By doing so, they give up the fetters and eliminate the underlying tendencies.
Byādhidhammā jarādhammā,	For others, sickness is natural,
atho maraṇadhammino;	and so are old age and death.
Yathā dhammā tathā sattā,	Though this is how their nature is,
jigucchanti puthujjanā.	ordinary people feel disgusted.
Ahañce taṃ jiguccheyyaṃ,	If I were to be disgusted
evaṃ dhammesu pāṇisu;	with creatures whose nature is such,
Na metaṃ patirūpassa,	it would not be appropriate for me,
mama evaṃ vihārino.	since my life is just the same.
Sohaṃ evaṃ viharanto,	Living in such a way,
ñatvā dhammaṃ nirūpadhiṃ;	I understood the reality without attachments.
Ārogye yobbanasmiñca,	I mastered all vanities—
jīvitasmiñca ye madā.	of health, of youth,
Sabbe made abhibhosmi,	and even of life—
Nekkhammaṃ daṭṭhu khemato;	seeing safety in renunciation.
Tassa me ahu ussāho,	Zeal sprang up in me
Nibbānaṃ abhipassato.	as I looked to nirvana.
Nāhaṃ bhabbo etarahi,	Now I’m unable
Kāmāni paṭisevituṃ;	to indulge in sensual pleasures;
Anivatti bhavissāmi,	there’s no turning back,
Brahmacariyaparāyaṇo”ti.	until the spiritual life is complete.”

❧

AN 5.58 Licchavikumāraka: The Licchavi Youths

58. Licchavikumārakasutta	58. The Licchavi Youths
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Then after the meal, on his return from alms-round, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.
Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ;	Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree.
disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṃ ekamantaṃ uyyojetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsanti.	When they saw him, they put down their strung bows, tied their hounds up to one side, and went up to him. They bowed and silently paid homage to the Buddha with joined palms.
Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṃ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṃ payirupāsante;	Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with joined palms.
disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Seeing this, he went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho mahānāmo licchavi udānaṃ udānesi:	and spoke these words of inspiration:
“bhavissanti vajjī, bhavissanti vajjī”ti.	“They will make it as Vajjis! They will make it as Vajjis!”
“Kiṃ pana tvaṃ, mahānāma, evaṃ vadesi: ‘bhavissanti vajjī, bhavissanti vajjī’”ti?	“But Mahānāma, why do you say that they will make it as Vajjis?”
“Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā.	“Sir, these Licchavi youths are violent, harsh, and brash.
Yānipi tāni kulesu paheṇakāni pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṅkulikāti vā, tāni vilumpitvā vilumpitvā khādanti;	Whenever sweets are left out for families—sugar-cane, jujube fruits, pancakes, pies, or fritters—they filch them and eat them up.
kulitthīnampi kulakumārīnampi pacchāliyaṃ khipanti.	And they hit women and girls of good families on their backs.
Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsantī”ti.	But now they’re silently paying homage to the Buddha with joined palms.”
“Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṃvijjanti— yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni.	“Mahānāma, you can expect only growth, not decline, when you find five dharmas in any son of a good family—whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.
Katame pañca?	What five?
Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṃ karoti māneti pūjeti.	Firstly, a son of a good family uses his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—to honor, respect, esteem, and venerate his mother and father.
Tamenaṃ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:	Honored in this way, his mother and father love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.	‘Live long! Stay alive for a long time!’
Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.	When a son of good family is loved by his mother and father, you can expect only growth, not decline.
Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise sakkaroti garuṃ karoti māneti pūjeti.	Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff.
Tamenaṃ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:	Honored in this way, his wives and children, bondservants, workers, and staff love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.	‘Live long! Stay alive for a long time!’
Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.	When a son of good family is loved by his wives and children, bondservants, workers, and staff, you can expect only growth, not decline.
Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṃ karoti māneti pūjeti.	Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with.
Tamenaṃ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:	Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.	‘Live long! Stay alive for a long time!’
Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.	When a son of good family is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.
Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṃ karoti māneti pūjeti.	Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate the deities who receive spirit-offerings.
Tamenaṃ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:	Honored in this way, the deities who receive spirit-offerings love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.	‘Live long! Stay alive for a long time!’
devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.	When a son of good family is loved by the deities, you can expect only growth, not decline.
Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṃ karoti māneti pūjeti.	Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate ascetics and brahmins.
Tamenaṃ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:	Honored in this way, ascetics and brahmins love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.	‘Live long! Stay alive for a long time!’
Samaṇabrāhmaṇānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.	When a son of good family is loved by ascetics and brahmins, you can expect only growth, not decline.
Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṃvijjanti—	You can expect only growth, not decline, when you find these five dharmas in any son of a good family—
yadi vā rañño khattiyassa muddhābhisittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānīti.	whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.
Mātāpitukiccakaro,	He’s always dutiful to his mother and father,
puttadārahito sadā;	and for the good of his wives and children.
Antojanassa atthāya,	He looks after those in his household,
ye cassa anujīvino.	and those dependent on him for their livelihood.
Ubhinnañceva atthāya,	A kind and ethical person
Vadaññū hoti sīlavā;	looks after the welfare of relatives—
Ñātīnaṃ pubbapetānaṃ,	both those who have passed away,
Diṭṭhe dhamme ca jīvataṃ.	and those alive at present.
Samaṇānaṃ brāhmaṇānaṃ,	While living at home, an astute person
devatānañca paṇḍito;	uses legitimate means to give rise to joy
Vittisañjanano hoti,	for ascetics, brahmins,
dhammena gharamāvasaṃ.	and also the gods.
So karitvāna kalyāṇaṃ,	Having done good,
pujjo hoti pasaṃsiyo;	he’s venerable and praiseworthy.
Idheva naṃ pasaṃsanti,	They praise him in this life,
pecca sagge pamodatī”ti.	and he departs to rejoice in heaven.”

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AN 5.59 Paṭhamavuḍḍhapabbajita: Gone Forth When Old (1st)

59. Paṭhamavuḍḍhapabbajitasutta	59. Gone Forth When Old (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito.	“monks, it’s hard to find someone gone forth when old who has five dharmas.
Katamehi pañcahi?	What five?
Dullabho, bhikkhave, vuḍḍhapabbajito nipuṇo, dullabho ākappasampanno, dullabho bahussuto, dullabho dhammakathiko, dullabho vinayadharo.	It’s hard to find someone gone forth when old who is sophisticated, well-presented, and learned, who can teach Dhamma, and has memorized the texts on monastic training.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajitoti.	It’s hard to find someone gone forth when old who has these five dharmas.”

AN 5.60 Dutiyavuḍḍhapabbajita: Gone Forth When Old (2nd)

60. Dutiyavuḍḍhapabbajitasutta	60. Gone Forth When Old (2nd)
Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito.	“monks, it’s hard to find someone gone forth when old who has five dharmas.
Katamehi pañcahi?	What five?
Dullabho, bhikkhave, vuḍḍhapabbajito suvaco, dullabho suggahitaggāhī, dullabho padakkhiṇaggāhī, dullabho dhammakathiko, dullabho vinayadharo.	It’s hard to find someone gone forth when old who is easy to admonish, retains what they learn, and learns respectfully, who can teach the Dhamma, and has memorized the texts on monastic training.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito”ti.	It’s hard to find someone gone forth when old who has these five dharmas.”

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§ – AN 5 vagga 7 Saññā: Perceptions

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AN 5.61 Paṭhamasaññā: Perceptions (1st)

61. Paṭhamasaññāsutta	61. Perceptions (1st)
“Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā pañca?	What five?
Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—	The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world.
imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

AN 5.62 Dutiyasaññā: Perceptions (2nd)

62. Dutiyasaññāsutta	62. Perceptions (2nd)
“Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā pañca?	What five?
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—	The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world.
imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

AN 5.63 Paṭhamavaḍḍhi: Growth (1st)

63. Paṭhamavaḍḍhisutta	63. Growth (1st)
“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassa.	“monks, a male noble-one's-disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.
Katamāhi pañcahi?	What five?
Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—	He grows in justifiable-trust, ethics, learning, generosity, and wisdom.
imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassā”ti.	A male noble-one's-disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.
“Saddhāya sīlena ca yo pavaḍḍhati,	He who grows in justifiable-trust and ethics,
Paññāya cāgena sutena cūbhayaṃ;	wisdom, and both generosity and learning—
So tādiso sappuriso vicakkhaṇo,	a good man such as he sees clearly,
Ādīyatī sāramidheva attano”ti.	and takes on what is essential for himself in this life.”

AN 5.64 Dutiyavaḍḍhi: Growth (2nd)

64. Dutiyavaḍḍhisutta	64. Growth (2nd)
“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassa.	“monks, a female noble-one's-disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.
Katamāhi pañcahi?	What five?
Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—	She grows in justifiable-trust, ethics, learning, generosity, and wisdom.
imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassāti.	A female noble-one's-disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.
Saddhāya sīlena ca yā pavaḍḍhati,	She who grows in justifiable-trust and ethics,
Paññāya cāgena sutena cūbhayaṃ;	wisdom, and both generosity and learning—
Sā tādisī sīlavatī upāsikā,	a virtuous laywoman such as she
Ādīyatī sāramidheva attano”ti.	takes on what is essential for herself in this life.”

AN 5.65 Sākaccha: Discussion

65. Sākacchasutta	65. Discussion
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃsākaccho sabrahmacārīnaṃ.	“monks, a monk with five dharmas is fit to hold a discussion with their spiritual companions.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;	A monk is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.
attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in undistractible-lucidity, and they answer questions that come up when discussing accomplishment in undistractible-lucidity.
attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in wisdom, and they answer questions that come up when discussing accomplishment in wisdom.
attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in freedom, and they answer questions that come up when discussing accomplishment in freedom.
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti.	They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃsākaccho sabrahmacārīnan”ti.	A monk with these five dharmas is fit to hold a discussion with their spiritual companions.”

AN 5.66 Sājīva: Sharing Life

66. Sājīvasutta	66. Sharing Life
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ.	“monks, a monk with five dharmas is fit to share their life with their spiritual companions.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;	A monk is personally accomplished in ethics, and answers questions posed when discussing accomplishment in ethics.
attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in undistractible-lucidity, and they answer questions posed when discussing accomplishment in undistractible-lucidity.
attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in wisdom, and they answer questions posed when discussing accomplishment in wisdom.
attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in freedom, and they answer questions posed when discussing accomplishment in freedom.
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca kataṃ pañhaṃ byākattā hoti.	They’re personally accomplished in the knowledge and vision of freedom, and they answer questions posed when discussing accomplishment in the knowledge and vision of freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnan”ti.	A monk with these five dharmas is fit to share their life with their spiritual companions.”

AN 5.67 Paṭhamaiddhipāda: Bases of Psychic Power (1st)

67. Paṭhamaiddhipādasutta	67. Bases of Psychic Power (1st)
“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti, pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	“monks, any monk or nun who develops and cultivates five dharmas can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.	enlightenment in the present life, or if there’s something left over, non-return.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	A monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort …
vīriyasamādhi … pe …	the basis of psychic power that has undistractible-lucidity due to energy, and active effort …
cittasamādhi …	the basis of psychic power that has undistractible-lucidity due to mental development, and active effort …
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
ussoḷhiññeva pañcamiṃ.	And the fifth is sheer vigor.
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti, ime pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	Any monk or nun who develops and cultivates these five dharmas can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”

AN 5.68 Dutiyaiddhipāda: Bases of Psychic Power (2nd)

68. Dutiyaiddhipādasutta	68. Bases of Psychic Power (2nd)
“Pubbevāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno pañca dhamme bhāvesiṃ, pañca dhamme bahulīkāsiṃ.	“monks, before my awakening—when I was still not awake but intent on awakening—I developed and cultivated five things.
Katame pañca?	What five?
Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvesiṃ, vīriyasamādhi … cittasamādhi … vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvesiṃ, ussoḷhiññeva pañcamiṃ.	The basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort … the basis of psychic power that has undistractible-lucidity due to energy, and active effort … the basis of psychic power that has undistractible-lucidity due to mental development, and active effort … the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort. And the fifth is sheer vigor.
So kho ahaṃ, bhikkhave, imesaṃ ussoḷhipañcamānaṃ dhammānaṃ bhāvitattā bahulīkatattā yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmesiṃ abhiññāsacchikiriyāya,	When I had developed and cultivated these five things, with vigor as fifth,
tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane.	I became capable of realizing anything that can be realized by insight to which I extended the mind, in each and every case.
So sace ākaṅkhiṃ: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ … pe … yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,	If I wished: ‘May I multiply myself and become one again … controlling the body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane.	I was capable of realizing it, in each and every case.
So sace ākaṅkhiṃ … pe … ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,	If I wished: … ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane”ti.	I was capable of realizing it, in each and every case.”

AN 5.69 Nibbidā: disenchantment

69. Nibbidāsutta	69. disenchantment
“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.	“monks, these five things, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	A monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.
Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti.	These five things, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”

AN 5.70 Āsavakkhaya: The Ending of Defilements

70. Āsavakkhayasutta	70. The Ending of asinine-inclinations
“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattanti.	“monks, these five things, when developed and cultivated, lead to the ending of asinine-inclinations.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	A monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.
Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattantī”ti.	These five things, when developed and cultivated, lead to the ending of asinine-inclinations.”

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§ – AN 5 vagga 8 Yodh’-ājīva: Warrior lifestyle

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AN 5.71 Paṭhamacetovimuttiphala: Freedom of Heart is the Fruit (1st)

71. Paṭhamacetovimuttiphalasutta	71. Freedom of Heart is the Fruit (1st)
“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.	“monks, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	A monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.
Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.	These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.
Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca hoti—	When a monk has freedom of heart and freedom by wisdom,
ayaṃ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi’.	they’re called a monk who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; they’re unbarred, a noble one with banner and burden put down, detached.
Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti?	And how has a monk lifted the cross-bar?
Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	It’s when a monk has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.	That’s how a monk has lifted the cross-bar.
Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti?	And how has a monk filled in the trench?
Idha, bhikkhave, bhikkhuno ponobhaviko jātisaṃsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.	It’s when a monk has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti.	That’s how a monk has filled in the trench.
Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti?	And how has a monk pulled up the pillar?
Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	It’s when a monk has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.	That’s how a monk has pulled up the pillar.
Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?	And how is a monk unbarred?
Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṃyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.	It’s when a monk has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.
Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.	That’s how a monk is unbarred.
Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti?	And how is a monk a noble one with banner and burden put down, detached?
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	It’s when a monk has 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.
Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hotī”ti.	That’s how a monk is a noble one with banner and burden put down, detached.”

AN 5.72 Dutiyacetovimuttiphala: Freedom of Heart is the Fruit (2nd)

72. Dutiyacetovimuttiphalasutta	72. Freedom of Heart is the Fruit (2nd)
“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.	“monks, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.
Katame pañca?	What five?
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā—	The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.	These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.
Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca—	When a monk has freedom of heart and freedom by wisdom,
ayaṃ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi’”.	they’re called a monk who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; they’re unbarred, a noble one with banner and burden put down, detached. …”

AN 5.73 Paṭhamadhammavihārī: One Who Lives by The Dharma (1st)

73. Paṭhamadhammavihārīsutta	73. One Who Lives by The Dharma (1st)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘dhammavihārī, dhammavihārī’ti, bhante, vuccati.	“Sir, they speak of ‘one who lives by The Dharma’.
Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti?	How is one who lives by The Dharma defined?”
“Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—	“monk, take a monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So tāya dhammapariyattiyā divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They spend their days studying that Dharma. But they neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu pariyattibahulo, no dhammavihārī’.	That monk is called one who studies a lot, not one who lives by The Dharma.
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti.	Furthermore, a monk teaches Dhamma in detail to others as they learned and memorized it.
So tāya dhammapaññattiyā divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They spend their days advocating that Dharma. But they neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’.	That monk is called one who advocates a lot, not one who lives by The Dharma.
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.	Furthermore, a monk recites The Dharma in detail as they learned and memorized it.
So tena sajjhāyena divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They spend their days reciting that Dharma. But they neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu sajjhāyabahulo, no dhammavihārī’.	That monk is called one who recites a lot, not one who lives by The Dharma.
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.	Furthermore, a monk thinks about and considers The Dharma in their heart, examining it with the mind as they learned and memorized it.
So tehi dhammavitakkehi divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They spend their days thinking about that Dharma. But they neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’.	That monk is called one who thinks a lot, not one who lives by The Dharma.
Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—	Take a monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So tāya dhammapariyattiyā na divasaṃ atināmeti, nāpi riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t spend their days studying that Dharma. They don’t neglect retreat, and they’re committed to internal serenity of heart.
Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti.	That’s how a monk is one who lives by The Dharma.
Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī.	So, monk, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by The Dharma.
Yaṃ kho, bhikkhu, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.	Here are these roots of trees, and here are these empty huts. Practice jhāna, monk! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

AN 5.74 Dutiyadhammavihārī: One Who Lives by The Dharma (2nd)

74. Dutiyadhammavihārīsutta	74. One Who Lives by The Dharma (2nd)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘dhammavihārī, dhammavihārī’ti, bhante, vuccati.	“Sir, they speak of ‘one who lives by The Dharma’.
Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti?	How is one who lives by The Dharma defined?”
“Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—	“monk, take a monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ;	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
uttari cassa paññāya atthaṃ nappajānāti.	But they don’t understand the higher meaning.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu pariyattibahulo, no dhammavihārī’.	That monk is called one who studies a lot, not one who lives by The Dharma.
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, uttari cassa paññāya atthaṃ nappajānāti.	Furthermore, a monk teaches Dhamma in detail to others as they learned and memorized it. But they don’t understand the higher meaning.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’.	That monk is called one who advocates a lot, not one who lives by The Dharma.
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, uttari cassa paññāya atthaṃ nappajānāti.	Furthermore, a monk recites The Dharma in detail as they learned and memorized it. But they don’t understand the higher meaning.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu sajjhāyabahulo, no dhammavihārī’.	That monk is called one who recites a lot, not one who lives by The Dharma.
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṃ nappajānāti.	Furthermore, a monk thinks about and considers The Dharma in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’.	That monk is called one who thinks a lot, not one who lives by The Dharma.
Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—	Take a monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ;	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
uttari cassa paññāya atthaṃ pajānāti.	And they do understand the higher meaning.
Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti.	That’s how a monk is one who lives by The Dharma.
Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī.	So, monk, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by The Dharma.
Yaṃ kho, bhikkhu, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.	Here are these roots of trees, and here are these empty huts. Practice jhāna, monk! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

AN 5.75 Paṭhamayodhājīva: Warriors (1st)

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(2025 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

AN ^5.75.1 - (warrior falters at seeing dust cloud)
AN ^5.75.2 - (warrior falters at sight of a banner’s crest )
AN ^5.75.3 - (warrior falters at sound of battle)
AN ^5.75.4 - (warrior killed in battle)
AN ^5.75.5 - (warrior victorious)
AN ^5.75.6 – (1. monk hears about girl)
AN ^5.75.7 – (2. monk sees girl)
AN ^5.75.8 – (3. girl flirts with monk)
AN ^5.75.9 – (4. monk slain in battle)
AN ^5.75.10 – (5. monk defeats opponent)
AN ^5.75.11 – (6. monk victorious -arahant)

“Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ.	“monks, these five warriors are found in the world.
Katame pañca?	What five?

§75.1 – (warrior falters at seeing dust cloud)

Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ.	Firstly, one warrior falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to plunge into battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the first warrior found in the world.

§75.2 – (warrior falters at sight of a banner’s crest )

Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ;	Furthermore, one warrior can prevail over a cloud of dust,
api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ.	but he falters and founders at the mere sight of a banner’s crest. He doesn’t stay firm, and fails to plunge into battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the second warrior found in the world.

§75.3 – (warrior falters at sound of battle)

Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ;	Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest,
api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ.	but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to plunge into battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the third warrior found in the world.

§75.4 – (warrior killed in battle)

Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ;	Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil,
api ca kho sampahāre haññati byāpajjati.	but he’s killed or injured when blows are struck.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fourth warrior found in the world.

§75.5 – (warrior victorious)

Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ.	Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil and being struck.
So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati.	He wins victory in battle, establishing himself as foremost in battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fifth warrior found in the world.
Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.	These are the five warriors found in the world.

Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu.	In the same way, these five people similar to warriors are found among the monks.
Katame pañca?	What five?

§75.6 – (1. monk hears about girl)

Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	Firstly, one monk falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Kimassa rajaggasmiṃ?	What is his ‘cloud of dust’?
Idha, bhikkhave, bhikkhu suṇāti:	It’s when a monk hears:
‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti.	‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’
So taṃ sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	Hearing this, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Idamassa rajaggasmiṃ.	This is his ‘cloud of dust’.
Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is like the warrior who falters and founders at the mere sight of a cloud of dust.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the first person similar to a warrior found among the monks.

§75.7 – (2. monk sees girl)

Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ;	Furthermore, one monk can prevail over a cloud of dust,
api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	but at the mere sight of a banner’s crest he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Kimassa dhajaggasmiṃ?	What is his ‘banner’s crest’?
Idha, bhikkhave, bhikkhu na heva kho suṇāti:	It’s when a monk doesn’t hear:
‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti;	‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’
api ca kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ.	But he sees for himself a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.
So taṃ disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	Seeing her, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Idamassa dhajaggasmiṃ.	This is his ‘banner’s crest’.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ;	I say that this person is like the warrior who can prevail over a cloud of dust,
api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	but he falters and founders at the mere sight of a banner’s crest.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the second person similar to a warrior found among the monks.

§75.8 – (3. girl flirts with monk)

Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ;	Furthermore, one monk can prevail over a cloud of dust and a banner’s crest,
api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to enter the battle.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Kimassa ussāraṇāya?	What is his ‘turmoil’?
Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti.	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She smiles, chats, laughs, and flirts with him.
So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	He falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Idamassa ussāraṇāya.	This is his ‘turmoil’.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ;	I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest,
api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	but he falters and founders at the mere sound of turmoil.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the third person similar to a warrior found among the monks.

§75.9 – (4. monk slain in battle)

Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ;	Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil,
api ca kho sampahāre haññati byāpajjati.	but he’s killed or injured when blows are struck.
Kimassa sampahārasmiṃ?	What is his ‘blows are struck’?
Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati.	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She sits right by him, lies down, or embraces him.
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati.	Without rejecting the training and declaring his inability to continue, he has sex.
Idamassa sampahārasmiṃ.	This is his ‘blows are struck’.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the fourth person similar to a warrior found among the monks.

§75.10 – (5. monk defeats opponent)

Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati.	Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil, and being struck. He wins victory in battle, establishing himself as foremost in battle.
Kimassa saṅgāmavijayasmiṃ?	What is his ‘victory in battle’?
Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati.	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She sits right by him, lies down, or embraces him.
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṃ pakkamati.	But he disentangles and frees himself, and goes wherever he wants.
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, with his body straight, and establishes his rememberfulness right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, he meditates with a heart rid of desire, cleansing the mind of desire.
byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, he meditates without restlessness, his mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	He gives up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi … pe …	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, he enters and remains in the first jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	second jhāna … third jhāna … fourth jhāna.

§75.11 – (6. monk victorious -arahant)

all

“evaṃ samāhite citte	“When their mind has become undistractible-&-lucid,
parisuddhe pariyodāte	purified, bright,
an-aṅgaṇe vigat-ūpak-kilese	Unblemished, rid of defilement,
Mudu-bhūte kammaniye	malleable, wieldy,
ṭhite āneñjap-patte	steady, and imperturbable,

āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti.

they extend it and project it toward knowledge of the ending of asinine-inclinations.

(purpose of SN ^56.1 fulfilled)

‘Idaṁ dukkhan’ti yathābhūtaṁ pajānāti,	‘There is pain and suffering.’ They lucidly-discern that as it truly is.
‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti,	‘There is an origination of pain and suffering.’ They lucidly-discern that as it truly is.
‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti,	‘There is cessation of pain and suffering.’ They lucidly-discern that as it truly is.
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.	‘There is a path of practice that leads to the end of pain and suffering.‘ They lucidly-discern that as it truly is.
Ime āsavā'ti yathā-bhūtaṃ pajānāti,	‘There are asinine-inclinations.’ They lucidly-discern that as it truly is.
ayaṃ āsava-samudayo'ti yathā-bhūtaṃ pajānāti,	‘There is an origination of asinine-inclinations.’ They lucidly-discern that as it truly is.
ayaṃ āsava-nirodho'ti yathā-bhūtaṃ pajānāti,	‘There is cessation of asinine-inclinations.’ They lucidly-discern that as it truly is.
ayaṃ āsava-nirodha-gāminī paṭipadā'ti yathā-bhūtaṃ pajānāti.	‘There is a path of practice that leads to the cessation of asinine-inclinations.‘ They lucidly-discern that as it truly is.
Tassa evaṃ jānato evaṃ passato	Knowing and seeing like this,
kām'āsavāpi cittaṃ vimuccati,	their mind is freed from the asinine-inclination of sensuality,
bhav'āsavāpi cittaṃ vimuccati,	from the asinine-inclination of becoming and desire to be reborn,
avijj'āsavāpi cittaṃ vimuccati,	from the asinine-inclination of ignorance.
vimuttasmiṃ ‘vimuttam’iti ñāṇaṃ hoti,	When they’re freed, they know they’re freed.

(STED declaration of Arahant, Perfected being)

‘khīṇā jāti,	They understand: ‘Rebirth is ended,
vusitaṃ brahmacariyaṃ,	the spiritual journey has been completed,
kataṃ karaṇīyaṃ,	what had to be done has been done,
nāparaṃ itthattāyā’ti pajānāti.	there is no return to any state of existence.’

Idamassa saṅgāmavijayasmiṃ.	This is his ‘victory in battle’.
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the fifth person similar to a warrior found among the monks.
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū”ti.	These five people similar to warriors are found among the monks.”

❧

AN 5.76 Dutiyayodhājīva: Warriors (2nd)

76. Dutiyayodhājīvasutta	76. Warriors (2nd)
“Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ.	“monks, these five warriors are found in the world.
Katame pañca?	What five?
Idha, bhikkhave, ekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	He strives and struggles in the battle,
Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti.	but his foes kill him and finish him off.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the first warrior found in the world.
Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	He strives and struggles in the battle,
Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti;	but his foes wound him.
apanetvā ñātakānaṃ nenti.	He’s carried off and taken to his relatives,
So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti.	but he dies on the road before he reaches them.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the second warrior found in the world.
Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	He strives and struggles in the battle,
Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti;	but his foes wound him.
apanetvā ñātakānaṃ nenti.	He’s carried off and taken to his relatives,
Tamenaṃ ñātakā upaṭṭhahanti paricaranti.	who nurse him and care for him.
So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti.	But he dies of his injuries while in their care.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the third warrior found in the world.
Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	He strives and struggles in the battle,
Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti;	but his foes wound him.
apanetvā ñātakānaṃ nenti.	He’s carried off and taken to his relatives,
Tamenaṃ ñātakā upaṭṭhahanti paricaranti.	who nurse him and care for him.
So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā.	And while in their care, he recovers from his injuries.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fourth warrior found in the world.
Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati.	He wins victory in battle, establishing himself as foremost in battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fifth warrior found in the world.
Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.	These are the five warriors found in the world.
Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu.	In the same way, these five people similar to warriors are found among the monks.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Firstly, a monk lives supported by a town or village.
So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a female scantily clad, with revealing clothes.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects his mind,
So rāgānuddhaṃsitena cittena sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati.	and, without rejecting the training and declaring his inability to continue, he has sex.
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.	I say that this person is like the warrior who is killed and finished off by his foes. Some people are like that.
Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the first person similar to a warrior found among the monks.
Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Furthermore, a monk lives supported by a town or village.
So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a female scantily clad, with revealing clothes.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects his mind,
So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.	and his body and mind burn with it.
Tassa evaṃ hoti:	He thinks:
‘yannūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ—	‘Why don’t I go to the monastery and tell the monks:
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ;	“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.
sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I declare my inability to continue training. I reject it and will return to a lesser life.”’
So ārāmaṃ gacchanto appatvāva ārāmaṃ antarāmagge sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	But while traveling on the road, before he reaches the monastery he declares his inability to continue training. He rejects it and returns to a lesser life.
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.	I say that this person is like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some people are like that.
Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the second person similar to a warrior found among the monks.
Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Furthermore, a monk lives supported by a town or village.
So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a female scantily clad, with revealing clothes.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects his mind,
So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.	and his body and mind burn with it.
Tassa evaṃ hoti:	He thinks:
‘yannūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ—	‘Why don’t I go to the monastery and tell the monks:
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ;	“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.
sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I declare my inability to continue training. I reject it and will return to a lesser life.”’
So ārāmaṃ gantvā bhikkhūnaṃ āroceti:	He goes to the monastery and tells the monks:
‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ;	‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.
sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I declare my inability to continue training. I reject it and will return to a lesser life.’
Tamenaṃ sabrahmacārī ovadanti anusāsanti:	His spiritual companions advise and instruct him:
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	With the similes of a skeleton …
Maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a piece of flesh …
Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a grass torch …
Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a pit of glowing coals …
Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a dream …
Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	borrowed goods …
Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	fruit on a tree …
Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a butcher’s knife and chopping block …
Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a staking sword …
Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
Abhiramatāyasmā brahmacariye;	Be happy with the spiritual life.
māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’ti.	Venerable, please don’t declare your inability to continue training, reject it and disrobe.’
So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha:	When thus advised and instructed by his spiritual companions, he says:
‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo;	‘Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks,
atha kho nevāhaṃ sakkomi brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.’
So sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.	I say that this person is like the warrior who dies of his injuries while in the care of his relatives. Some people are like that.
Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the third person similar to a warrior found among the monks.
Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Furthermore, a monk lives supported by a town or village.
So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a female scantily clad, with revealing clothes.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects his mind,
So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.	and his body and mind burn with it.
Tassa evaṃ hoti:	He thinks:
‘yannūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ—	‘Why don’t I go to the monastery and tell the monks:
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ;	“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.
sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I declare my inability to continue training. I reject it and will return to a lesser life.”’
So ārāmaṃ gantvā bhikkhūnaṃ āroceti:	He goes to the monastery and tells the monks:
‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ;	‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.

sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I declare my inability to continue training. I reject it and will return to a lesser life.’
Tamenaṃ sabrahmacārī ovadanti anusāsanti:	His spiritual companions advise and instruct him:
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	With the simile of a skeleton …
Maṃsapesūpamā kāmā vuttā bhagavatā … pe … tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a piece of flesh … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
Abhiramatāyasmā brahmacariye;	Be happy with the spiritual life.
māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’ti.	Venerable, please don’t declare your inability to continue training, reject it and return to a lesser life.’
So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha:	When thus advised and instructed by his spiritual companions, he says:
‘ussahissāmi, āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso.	‘I’ll try, reverends, I’ll struggle, I’ll be happy.
Na dānāhaṃ, āvuso, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I won’t now declare my inability to continue training, reject it and return to a lesser life.’
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is like the warrior who recovers from his injuries while in the care of his relatives.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the fourth person similar to a warrior found among the monks.
Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Furthermore, a monk lives supported by a town or village.
So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi.	He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing rememberfulness, and restraining the sense faculties.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	Seeing a sight with his eyes, he doesn’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, he practices restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …	Hearing a sound with his ears …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with his nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with his tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with his body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	Knowing a thought with his mind, he doesn’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving restraint over it.
So pacchābhattaṃ piṇḍapātapaṭikkanto	Then after the meal, on his return from alms-round,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, with his body straight, and establishes rememberfulness right there.
So abhijjhaṃ loke pahāya … pe … so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	He gives up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, he enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When his mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of asinine-inclinations.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … nāparaṃ itthattāyāti pajānāti.	He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are asinine-inclinations’ … ‘This is the origin of asinine-inclinations’ … ‘This is the cessation of asinine-inclinations’ … ‘This is the practice that leads to the cessation of asinine-inclinations’. Knowing and seeing like this, his mind is freed from the asinine-inclinations of sensuality, desire to be reborn, and ignorance. When freed, he knows ‘it is freed’. He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is like the warrior who dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the fifth person similar to a warrior found among the monks.
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū”ti.	These five people similar to warriors are found among the monks.”

❧

AN 5.77 Paṭhamaanāgatabhaya: Future Perils (1st)

77. Paṭhamaanāgatabhayasutta	77. Future Perils (1st)
“Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	“monks, seeing these five future perils is quite enough for a wilderness monk to meditate assiduously, ardently, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Katamāni pañca?	What five?
Idha, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:	Firstly, a wilderness monk reflects:
‘ahaṃ kho etarahi ekako araññe viharāmi.	‘Currently I’m living alone in a wilderness.
Ekakaṃ kho pana maṃ araññe viharantaṃ ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya, tena me assa kālaṃkiriyā, so mamassa antarāyo;	While living here alone I might get bitten by a snake, a scorpion, or a centipede. That’d kill me, which would stop my practice.
handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the first future peril …
Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘ahaṃ kho etarahi ekako araññe viharāmi.	‘Currently I’m living alone in a wilderness.
Ekako kho panāhaṃ araññe viharanto upakkhalitvā vā papateyyaṃ, bhattaṃ vā bhuttaṃ me byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo;	While living here alone I might stumble and fall, or get food poisoning, or my bile or phlegm or stabbing wind might get upset. That’d kill me, which would stop my practice.
handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the second future peril …
Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘ahaṃ kho etarahi ekako araññe viharāmi.	‘Currently I’m living alone in a wilderness.
Ekako kho panāhaṃ araññe viharanto vāḷehi samāgaccheyyaṃ, sīhena vā byagghena vā dīpinā vā acchena vā taracchena vā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo;	While living here alone I might encounter wild beasts—a lion, a tiger, a leopard, a bear, or a hyena—which might take my life. That’d kill me, which would stop my practice.
handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the third future peril …
Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘ahaṃ kho etarahi ekako araññe viharāmi.	‘Currently I’m living alone in a wilderness.
Ekako kho panāhaṃ araññe viharanto māṇavehi samāgaccheyyaṃ katakammehi vā akatakammehi vā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo;	While living here alone I might encounter youths escaping a crime or on their way to commit one, and they might take my life. That’d kill me, which would stop my practice.
handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the fourth future peril …
Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘ahaṃ kho etarahi ekako araññe viharāmi.	‘Currently I’m living alone in a wilderness.
Santi kho panāraññe vāḷā amanussā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṃkiriyā, so mamassa antarāyo;	But in a wilderness there are savage monsters who might take my life. That’d kill me, which would stop my practice.
handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the fifth future peril …
Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti.	These are the five future perils, seeing which is quite enough for a wilderness monk to meditate assiduously, ardently, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

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AN 5.78 Dutiyaanāgatabhaya: Future Perils (2nd)

78. Dutiyaanāgatabhayasutta	78. Future Perils (2nd)
“Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	“monks, seeing these five future perils is quite enough for a wilderness monk to meditate assiduously, ardently, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Katamāni pañca?	What five?
Idha, bhikkhave, bhikkhu iti paṭisañcikkhati:	An offending monk reflects:
‘ahaṃ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.	‘Currently I’m a youth, young, black-haired, blessed with youth, in the prime of life.
Hoti kho pana so samayo yaṃ imaṃ kāyaṃ jarā phusati.	But there will come a time when this body is struck with old age.
Jiṇṇena kho pana jarāya abhibhūtena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	When you’re old, overcome by old age, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.
Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo;	Before that unlikable, undesirable, and disagreeable thing happens,
handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato jiṇṇakopi phāsuṃ viharissāmī’ti.	I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m old.’
Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the first future peril …
Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘ahaṃ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.	‘Currently, I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Hoti kho pana so samayo yaṃ imaṃ kāyaṃ byādhi phusati.	But there will come a time when this body is struck with sickness.
Byādhitena kho pana byādhinā abhibhūtena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	When you’re sick, overcome by sickness, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.
Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo;	Before that unlikable, undesirable, and disagreeable thing happens,
handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato byādhitopi phāsuṃ viharissāmī’ti.	I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m sick.’
Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the second future peril …
Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘etarahi kho subhikkhaṃ susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ.	‘Currently, there’s plenty of food, a good harvest, so it’s easy to get alms-food, and easy to keep going by collecting alms.
Hoti kho pana so samayo yaṃ dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ.	But there will come a time of famine, a bad harvest, when it’s hard to get alms-food, and not easy to keep going by collecting alms.
Dubbhikkhe kho pana manussā yena subhikkhaṃ tena saṅkamanti.	In a time of famine, people move to where there’s plenty of food,
Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro.	where they live crowded and cramped together.
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.
Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo;	Before that unlikable, undesirable, and disagreeable thing happens,
handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti.	I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s a famine.’
Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the third future peril …
Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti.	‘Currently, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Hoti kho pana so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti.	But there will come a time of peril from wild savages, when the countryfolk mount their vehicles and flee everywhere.
Bhaye kho pana sati manussā yena khemaṃ tena saṅkamanti.	In a time of peril, people move to where there’s sanctuary,
Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro.	where they live crowded and cramped together.
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.
Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo;	Before that unlikable, undesirable, and disagreeable thing happens,
handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato bhayepi phāsuṃ viharissāmī’ti.	I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even in a time of peril.’
Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the fourth future peril …
Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati.	‘Currently, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation.
Hoti kho pana so samayo yaṃ saṅgho bhijjati.	But there will come a time of schism in the Saṅgha.
Saṅghe kho pana bhinne na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	When there is schism in the Saṅgha, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest.
Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo;	Before that unlikable, undesirable, and disagreeable thing happens,
handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato bhinnepi saṅghe phāsuṃ viharissāmī’ti.	I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s schism in the Saṅgha.’
Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the fifth future peril …
Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti.	These are the five future perils, seeing which is quite enough for a wilderness monk to meditate assiduously, ardently, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

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AN 5.79 Tatiyaanāgatabhaya: Future Perils (3rd)

79. Tatiyaanāgatabhayasutta	79. Future Perils (3rd)
“Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti.	“monks, these five future perils have not currently arisen, but they will arise in the future.
Tāni vo paṭibujjhitabbāni;	You should look out for them
paṭibujjhitvā ca tesaṃ pahānāya vāyamitabbaṃ.	and try to give them up.
Katamāni pañca?	What five?
Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	In a future time there will be monks who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti.	They will ordain others,
Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya.	but be unable to guide them in the higher ethics, mind, and wisdom.
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	They too will not develop their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti.	They too will ordain others,
Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya.	but be unable to guide them in the higher ethics, mind, and wisdom.
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	They too will not develop their physical endurance, ethics, mind, and wisdom.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;	And that is how corrupt training comes from corrupt Dharmas,
vinayasandosā dhammasandoso.	and corrupt Dharmas come from corrupt training.
Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.	This is the first future peril that has not currently arisen, but will arise in the future …
Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	Furthermore, in a future time there will be monks who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti.	They will give dependence to others,
Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya.	but be unable to guide them in the higher ethics, mind, and wisdom.
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	They too will not develop their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti.	They too will give dependence to others,
Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya.	but be unable to guide them in the higher ethics, mind, and wisdom.
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	They too will not develop their physical endurance, ethics, mind, and wisdom.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;	And that is how corrupt training comes from corrupt Dharmas,
vinayasandosā dhammasandoso.	and corrupt Dharmas come from corrupt training.
Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.	This is the second future peril that has not currently arisen, but will arise in the future …
Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	Furthermore, in a future time there will be monks who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā abhidhammakathaṃ vedallakathaṃ kathentā kaṇhadhammaṃ okkamamānā na bujjhissanti.	In discussion about the Dharmas and analyses they’ll fall into dark ideas without realizing it.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;	And that is how corrupt training comes from corrupt Dharmas,
vinayasandosā dhammasandoso.	and corrupt Dharmas come from corrupt training.
Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.	This is the third future peril that has not currently arisen, but will arise in the future …
Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	Furthermore, in a future time there will be monks who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṃ odahissanti, na aññā cittaṃ upaṭṭhapessanti, na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.	When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t pay attention or apply their minds to understand them, nor will they think those Dharmas are worth learning and memorizing.
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhapessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.	But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll pay attention and apply their minds to understand them, and they’ll think those Dharmas are worth learning and memorizing.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;	And that is how corrupt training comes from corrupt Dharmas,
vinayasandosā dhammasandoso.	and corrupt Dharmas come from corrupt training.
Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.	This is the fourth future peril that has not currently arisen, but will arise in the future …
Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	Furthermore, in a future time there will be monks who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā therā bhikkhū bāhulikā bhavissanti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	The senior monks will be indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjissati.	Those who come after them will follow their example.
Sāpi bhavissati bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They too will become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;	And that is how corrupt training comes from corrupt Dharmas,
vinayasandosā dhammasandoso.	and corrupt Dharmas come from corrupt training.
Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.	This is the fifth future peril that has not currently arisen, but will arise in the future …
Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti.	These are the five future perils that have not currently arisen, but will arise in the future.
Tāni vo paṭibujjhitabbāni;	You should look out for them,
paṭibujjhitvā ca tesaṃ pahānāya vāyamitabban”ti.	and try to give them up.”

❧

AN 5.80 Catutthaanāgatabhaya: Future Perils (4th)

80. Catutthaanāgatabhayasutta	80. Future Perils (4th)
“Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti.	“monks, these five future perils have not currently arisen, but they will arise in the future.
Tāni vo paṭibujjhitabbāni;	You should look out for them
paṭibujjhitvā ca tesaṃ pahānāya vāyamitabbaṃ.	and try to give them up.
Katamāni pañca?	What five?
Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ cīvare kalyāṇakāmā.	In a future time there will be monks who like nice robes.
Te cīvare kalyāṇakāmā samānā riñcissanti paṃsukūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;	They will neglect the practice of wearing rag robes and the practice of frequenting remote lodgings in the wilderness and the forest.
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, cīvarahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti.	They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get robes in many kinds of wrong and inappropriate ways.
Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.	This is the first future peril that has not currently arisen, but will arise in the future …
Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ piṇḍapāte kalyāṇakāmā.	Furthermore, in a future time there will be monks who like nice alms-food.
Te piṇḍapāte kalyāṇakāmā samānā riñcissanti piṇḍapātikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;	They will neglect the practice of walking for alms-food and the practice of frequenting remote lodgings in the wilderness and the forest.
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti jivhaggena rasaggāni pariyesamānā, piṇḍapātahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti.	They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get alms-food in many kinds of wrong and inappropriate ways.
Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.	This is the second future peril that has not currently arisen, but will arise in the future …
Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ senāsane kalyāṇakāmā.	Furthermore, in a future time there will be monks who like nice lodgings.
Te senāsane kalyāṇakāmā samānā riñcissanti rukkhamūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;	They will neglect the practice of staying at the root of a tree and the practice of frequenting remote lodgings in the wilderness and the forest.
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, senāsanahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti.	They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get lodgings in many kinds of wrong and inappropriate ways.
Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.	This is the third future peril that has not currently arisen, but will arise in the future …
Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ bhikkhunīsikkhamānāsamaṇuddesehi saṃsaṭṭhā viharissanti.	Furthermore, in a future time there will be monks who mix closely with nuns, female interns, and female novices.
Bhikkhunīsikkhamānāsamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ:	In such conditions, it can be expected that
‘anabhiratā vā brahmacariyaṃ carissanti, aññataraṃ vā saṅkiliṭṭhaṃ āpattiṃ āpajjissanti, sikkhaṃ vā paccakkhāya hīnāyāvattissanti’.	they will live the spiritual life dissatisfied, or commit one of the corrupt offences, or reject the training and return to a lesser life.
Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.	This is the fourth future peril that has not currently arisen, but will arise in the future …
Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ ārāmikasamaṇuddesehi saṃsaṭṭhā viharissanti.	Furthermore, in a future time there will be monks who mix closely with monastery attendants and novices.
Ārāmikasamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ:	In such conditions it can be expected that
‘anekavihitaṃ sannidhikāraparibhogaṃ anuyuttā viharissanti, oḷārikampi nimittaṃ karissanti, pathaviyāpi haritaggepi’.	they will engage in storing up goods for their own enjoyment, and making obvious hints about digging the earth and cutting plants.
Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.	This is the fifth future peril that has not currently arisen, but will arise in the future …
Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti.	These are the five future perils that have not currently arisen, but will arise in the future.
Tāni vo paṭibujjhitabbāni;	You should look out for them
paṭibujjhitvā ca tesaṃ pahānāya vāyamitabban”ti.	and try to give them up.”

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§ – AN 5 vagga 9 Thera: Elders

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AN 5.81 Rajanīya: Desirable

81. Rajanīyasutta	81. Desirable
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a senior monk with five dharmas is unlikable and unlovable to their spiritual companions, not respected or admired.
Katamehi pañcahi?	What five?
Rajanīye rajjati, dussanīye dussati, mohanīye muyhati, kuppanīye kuppati, madanīye majjati—	They desire the desirable, they hate the hateful, they’re deluded by the delusory, they’re annoyed by the annoying, and they’re intoxicated by the intoxicating.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A senior monk with these five dharmas is unlikable and unlovable by their spiritual companions, not respected or admired.
Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with five dharmas is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kuppanīye na kuppati, madanīye na majjati—	They don’t desire the desirable, they don’t hate the hateful, they’re not deluded by the delusory, they’re not annoyed by the annoying, and they’re not intoxicated by the intoxicating.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”

AN 5.82 Vītarāga: Free of Greed

82. Vītarāgasutta	82. Free of Greed
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a senior monk with five dharmas is unlikable and unlovable to their spiritual companions, not respected or admired.
Katamehi pañcahi?	What five?
Avītarāgo hoti, avītadoso hoti, avītamoho hoti, makkhī ca, paḷāsī ca—	They’re not free of greed, hate, and delusion; they are offensive and contemptuous.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A senior monk with these five dharmas is unlikable and unlovable to their spiritual companions, not respected or admired.
Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with five dharmas is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Vītarāgo hoti, vītadoso hoti, vītamoho hoti, amakkhī ca, apaḷāsī ca—	They’re free of greed, hate, and delusion; they’re not offensive and contemptuous.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”

AN 5.83 Kuhaka: Deceiver

83. Kuhakasutta	83. Deceiver
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a senior monk with five dharmas is unlikable and unlovable to their spiritual companions, not respected or admired.
Katamehi pañcahi?	What five?
Kuhako ca hoti, lapako ca, nemittiko ca, nippesiko ca, lābhena ca lābhaṃ nijigīsitā—	They use deception, flattery, hinting, and belittling, and they use material possessions to pursue other material possessions.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A senior monk with these five dharmas is unlikable and unlovable to their spiritual companions, not respected or admired.
Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with five dharmas is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Na ca kuhako hoti, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsitā—	They don’t use deception, flattery, hinting, or belittling, and they don’t use material possessions to pursue other material possessions.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”

AN 5.84 Assaddha: Faithless

84. Assaddhasutta	84. justifiable-trustless
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti, amanāpo ca agaru ca abhāvanīyo ca.	“monks, a senior monk with five dharmas is unlikable and unlovable to their spiritual companions, not respected or admired.
Katamehi pañcahi?	What five?
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti—	They’re justifiable-trustless, shameless, imprudent, lazy, and witless.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A senior monk with these five dharmas is unlikable and unlovable to their spiritual companions, not respected or admired.
Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with five dharmas is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti—	They’re justifiably-trustful, conscientious, prudent, energetic, and wise.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”

AN 5.85 Akkhama: Cannot Endure

85. Akkhamasutta	85. Cannot Endure
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a senior monk with five dharmas is unlikable and unlovable to their spiritual companions, not respected or admired.
Katamehi pañcahi?	What five?
Akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ—	They can’t endure sights, sounds, smells, tastes, and touches.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A senior monk with these five dharmas is unlikable and unlovable to their spiritual companions, not respected or admired.
Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with five dharmas is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ—	They can endure sights, sounds, smells, tastes, and touches.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”

AN 5.86 Paṭisambhidāpatta: Attaining the Methods of Textual Analysis

86. Paṭisambhidāpattasutta	86. Attaining the Methods of Textual Analysis
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	“A senior monk with five dharmas is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti,	They have attained the textual analysis of meaning, text, terminology, and eloquence.
yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ—	And they are skilled and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”

AN 5.87 Sīlavanta: Ethical

87. Sīlavantasutta	87. Ethical
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	“A senior monk with five dharmas is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati. Ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;	They’re ethical, restrained in the monastic code, and are accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;	They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”

AN 5.88 Thera: Senior monks

88. Therasutta	88. Senior monks
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	“monks, a senior monk who has five dharmas is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Katamehi pañcahi?	What five?
Thero hoti rattaññū cirapabbajito;	They are senior and have long gone forth.
ñāto hoti yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro;	They’re well-known, famous, with a large following that includes both laypeople and renunciates.
lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ;	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā appaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and understanding them with view.
micchādiṭṭhiko hoti viparītadassano, so bahujanaṃ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti.	But they have wrong view and distorted perspective. They draw many people away from the true Dharma and establish them in false Dharmas.
Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṃ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro itipissa diṭṭhānugatiṃ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ itipissa diṭṭhānugatiṃ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṃ āpajjanti.	People follow their example, thinking that the senior monk is senior and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, alms-food, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	A senior monk who has these five dharmas is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	A senior monk who has five dharmas is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katamehi pañcahi?	What five?
Thero hoti rattaññū cirapabbajito;	They are senior and have long gone forth.
ñāto hoti yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro;	They’re well-known, famous, with a large following, including both laypeople and renunciates.
lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ;	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
sammādiṭṭhiko hoti aviparītadassano, so bahujanaṃ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti.	And they have right view and an undistorted perspective. They draw many people away from false Dharmas and establish them in the true Dharma.
Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṃ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro itipissa diṭṭhānugatiṃ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ itipissa diṭṭhānugatiṃ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṃ āpajjanti.	People follow their example, thinking that the senior monk is senior and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, alms-food, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.	A senior monk who has these five dharmas is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
EthicalNext A Trainee (1st)	EthicalNext A Trainee (1st)

AN 5.89 Paṭhamasekha: A Trainee (1st)

89. Paṭhamasekhasutta	89. A Trainee (1st)
“Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“These five things lead to the decline of a monk trainee.
Katame pañca?	What five?
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ na paccavekkhati—	They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.
ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	These five things lead to the decline of a monk trainee.
Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.	These five things don’t lead to the decline of a monk trainee.
Katame pañca?	What five?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ paccavekkhati—	They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.
ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.	These five things don’t lead to the decline of a monk trainee.”

AN 5.90 Dutiyasekha: A Trainee (2nd)

90. Dutiyasekhasutta	90. A Trainee (2nd)
“Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“These five things lead to the decline of a monk trainee.
Katame pañca?	What five?
Idha, bhikkhave, sekho bhikkhu bahukicco hoti bahukaraṇīyo viyatto kiṅkaraṇīyesu;	Firstly, a monk trainee has many duties and responsibilities, and is competent in many tasks.
riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno parihānāya saṃvattati.	This is the first thing that leads to the decline of a monk trainee.
Puna caparaṃ, bhikkhave, sekho bhikkhu appamattakena kammena divasaṃ atināmeti;	Furthermore, a monk trainee spends their day doing trivial work.
riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno parihānāya saṃvattati.	This is the second thing that leads to the decline of a monk trainee.
Puna caparaṃ, bhikkhave, sekho bhikkhu saṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena;	Furthermore, a monk trainee mixes closely with laypeople and renunciates, socializing inappropriately like a layperson.
riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno parihānāya saṃvattati.	This is the third thing that leads to the decline of a monk trainee.
Puna caparaṃ, bhikkhave, sekho bhikkhu akālena gāmaṃ pavisati, atidivā paṭikkamati;	Furthermore, a monk trainee enters the town at the wrong time, and returns too late in the day.
riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ, bhikkhave, catuttho dhammo sekhassa bhikkhuno parihānāya saṃvattati.	This is the fourth thing that leads to the decline of a monk trainee.
Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—	Furthermore, a monk trainee doesn’t get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is,
appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya na nikāmalābhī hoti na akicchalābhī na akasiralābhī;	talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno parihānāya saṃvattati.	This is the fifth thing that leads to the decline of a monk trainee.
Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	These five things lead to the decline of a monk trainee.
Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.	These five things don’t lead to the decline of a monk trainee.
Katame pañca?	What five?
Idha, bhikkhave, sekho bhikkhu na bahukicco hoti na bahukaraṇīyo viyatto kiṅkaraṇīyesu;	Firstly, a monk trainee doesn’t have many duties and responsibilities, even though they are competent in many tasks.
na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t neglect retreat, and are committed to internal serenity of heart.
Ayaṃ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.	This is the first thing that doesn’t lead to the decline of a monk trainee.
Puna caparaṃ, bhikkhave, sekho bhikkhu na appamattakena kammena divasaṃ atināmeti;	Furthermore, a monk trainee doesn’t spend their day doing trivial work.
na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t neglect retreat, and are committed to internal serenity of heart.
Ayaṃ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.	This is the second thing that doesn’t lead to the decline of a monk trainee.
Puna caparaṃ, bhikkhave, sekho bhikkhu asaṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena;	Furthermore, a monk trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson.
na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t neglect retreat, and are committed to internal serenity of heart.
Ayaṃ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.	This is the third thing that doesn’t lead to the decline of a monk trainee.
Puna caparaṃ, bhikkhave, sekho bhikkhu na atikālena gāmaṃ pavisati, nātidivā paṭikkamati;	Furthermore, a monk trainee doesn’t enter the village too early or return too late in the day.
na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t neglect retreat, and are committed to internal serenity of heart.
Ayaṃ, bhikkhave, catuttho dhammo sekhassa bhikkhuno aparihānāya saṃvattati.	This is the fourth thing that doesn’t lead to the decline of a monk trainee.
Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—	Furthermore, a monk trainee gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is,
appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī;	talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t neglect retreat, and are committed to internal serenity of heart.
Ayaṃ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.	This is the fifth thing that doesn't lead to the decline of a monk trainee.
Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.	These five things don’t lead to the decline of a monk trainee.”

❧

§ – AN 5 vagga 10 Kakudha: (name of person)

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AN 5.91 Paṭhamasampadā: Accomplishments (1st)

91. Paṭhamasampadāsutta	91. Accomplishments (1st)
“Pañcimā, bhikkhave, sampadā.	“monks, there are five accomplishments.
Katamā pañca?	What five?
Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā—	Accomplishment in justifiable-trust, ethics, learning, generosity, and wisdom.
imā kho, bhikkhave, pañca sampadā”ti.	These are the five accomplishments.”

AN 5.92 Dutiyasampadā: Accomplishment (2nd)

92. Dutiyasampadāsutta	92. Accomplishment (2nd)
“Pañcimā, bhikkhave, sampadā.	“monks, there are five accomplishments.
Katamā pañca?	What five?
Sīlasampadā, samādhisampadā, paññāsampadā, vimuttisampadā, vimuttiñāṇadassanasampadā—	Accomplishment in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
imā kho, bhikkhave, pañca sampadā”ti.	These are the five accomplishments.”

AN 5.93 Byākaraṇa: Declarations

93. Byākaraṇasutta	93. Declarations
“Pañcimāni, bhikkhave, aññābyākaraṇāni.	“monks, there are five ways of declaring enlightenment.
Katamāni pañca?	What five?
Mandattā momūhattā aññaṃ byākaroti;	One declares enlightenment out of stupidity and folly.
pāpiccho icchāpakato aññaṃ byākaroti;	Or because of wicked desires, being naturally full of desires.
ummādā cittakkhepā aññaṃ byākaroti;	Or because of madness and mental disorder.
adhimānena aññaṃ byākaroti;	Or out of overestimation.
sammadeva aññaṃ byākaroti.	Or one declares enlightenment rightly.
Imāni kho, bhikkhave, pañca aññābyākaraṇānī”ti.	These are the five ways of declaring enlightenment.”

AN 5.94 Phāsuvihāra: Living Comfortably

94. Phāsuvihārasutta	94. Living Comfortably
“Pañcime, bhikkhave, phāsuvihārā.	“monks, there are these five ways of living comfortably.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … tatiyaṃ jhānaṃ … catutthaṃ jhānaṃ upasampajja viharati;	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna …
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Ime kho, bhikkhave, pañca phāsuvihārā”ti.	These are the five ways of living comfortably.”

AN 5.95 Akuppa: Unshakable

95. Akuppasutta	95. Unshakable
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva akuppaṃ paṭivijjhati.	“monks, a monk who has five things will soon penetrate the unshakable.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṃ cittaṃ paccavekkhati.	It’s when a monk has attained the textual analysis of meaning, text, terminology, and eloquence, and they review the extent of their mind’s freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nacirasseva akuppaṃ paṭivijjhatī”ti.	A monk who has these five things will soon penetrate the unshakable.”

AN 5.96 Sutadhara: Remembering What You’ve Learned

96. Sutadharasutta	96. Remembering What You’ve Learned
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ āsevanto nacirasseva akuppaṃ paṭivijjhati.	“monks, a monk cultivating rememberfulness of breathing who has five things will soon penetrate the unshakable.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu;	It’s when a monk has few requirements and duties, and is easily looked after and contented with life’s necessities.
appāhāro hoti anodarikattaṃ anuyutto;	They eat little, not devoted to filling their stomach.
appamiddho hoti jāgariyaṃ anuyutto;	They are rarely drowsy, and are dedicated to wakefulness.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
yathāvimuttaṃ cittaṃ paccavekkhati.	They review the extent of their mind’s freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ āsevanto nacirasseva akuppaṃ paṭivijjhatī”ti.	A monk cultivating rememberfulness of breathing who has these five things will soon penetrate the unshakable.”

AN 5.97 Kathā: Talk

97. Kathāsutta	97. Talk
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ bhāvento nacirasseva akuppaṃ paṭivijjhati.	“monks, a monk developing rememberfulness of breathing who has five things will soon penetrate the unshakable.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu;	It’s when a monk has few requirements and duties, and is easily looked after and contented with life’s necessities.
appāhāro hoti anodarikattaṃ anuyutto;	They eat little, not devoted to filling their stomach.
appamiddho hoti jāgariyaṃ anuyutto;	They are rarely drowsy, and are dedicated to wakefulness.
yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—	They get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is,
appicchakathā … pe … vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī;	talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
yathāvimuttaṃ cittaṃ paccavekkhati.	They review the extent of their mind’s freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ bhāvento nacirasseva akuppaṃ paṭivijjhatī”ti.	A monk developing rememberfulness of breathing who has these five things will soon penetrate the unshakable.”

AN 5.98 Āraññaka: In the Wilderness

98. Āraññakasutta	98. In the Wilderness
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ bahulīkaronto nacirasseva akuppaṃ paṭivijjhati.	“monks, a monk practicing rememberfulness of breathing who has five things will soon penetrate the unshakable.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu;	It’s when a monk has few requirements and duties, and is easily looked after and contented with life’s necessities.
appāhāro hoti anodarikattaṃ anuyutto;	They eat little, not devoted to filling their stomach.
appamiddho hoti jāgariyaṃ anuyutto;	They are rarely drowsy, and are dedicated to wakefulness.
āraññako hoti pantasenāsano;	They live in the wilderness, in remote lodgings.
yathāvimuttaṃ cittaṃ paccavekkhati.	They review the extent of their mind’s freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ bahulīkaronto nacirasseva akuppaṃ paṭivijjhatī”ti.	A monk practicing rememberfulness of breathing who has these five things will soon penetrate the unshakable.”

AN 5.99 Sīha: The Lion

99. Sīhasutta	99. The Lion
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati;	“monks, towards evening the lion, king of beasts, emerges from his den,
āsayā nikkhamitvā vijambhati;	yawns,
vijambhitvā samantā catuddisaṃ anuviloketi;	looks all around the four directions,
samantā catuddisaṃ anuviloketvā tikkhattuṃ sīhanādaṃ nadati;	and roars his lion’s roar three times.
tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.	Then he sets out on the hunt.
So hatthissa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ;	If he strikes an elephant, he does it carefully, not carelessly.
mahiṃsassa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ;	If he strikes a buffalo …
gavassa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ;	a cow …
dīpissa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ;	a leopard …
khuddakānañcepi pāṇānaṃ pahāraṃ deti antamaso sasabiḷārānampi, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ.	or any smaller creatures—even a hare or a cat—he does it carefully, not carelessly.
Taṃ kissa hetu?	Why is that?
‘Mā me yoggapatho nassā’ti.	Thinking: ‘May I not lose my way.’
Sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ.	When the Realized One teaches Dhamma to an assembly, this is his lion’s roar.
Bhikkhūnañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ;	When the Realized One teaches the monks …
bhikkhunīnañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ;	nuns …
upāsakānañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ;	laymen …
upāsikānañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ;	laywomen …
puthujjanānañcepi, bhikkhave, tathāgato dhammaṃ deseti antamaso annabhāranesādānampi, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ.	or ordinary people—even food-carriers and hunters—he teaches them carefully, not carelessly.
Taṃ kissa hetu?	Why is that?
Dhammagaru, bhikkhave, tathāgato dhammagāravo”ti.	Because the Realized One has respect and reverence for The Dharma.”

AN 5.100 Kakudhathera: With Kakudha

100. Kakudhatherasutta	100. With Kakudha
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena kakudho nāma koliyaputto āyasmato mahāmoggallānassa upaṭṭhāko adhunākālaṅkato aññataraṃ manomayaṃ kāyaṃ upapanno.	At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s attendant—had recently passed away and been reborn in a certain group of mind-made gods.
Tassa evarūpo attabhāvapaṭilābho hoti—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni.	He was reincarnated in a life-form that was two or three times the size of a Magadhan village with its fields.
So tena attabhāvapaṭilābhena neva attānaṃ no paraṃ byābādheti.	But with that life-form he didn’t obstruct himself or others.
Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kakudho devaputto āyasmantaṃ mahāmoggallānaṃ etadavoca:	Then the god Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side. and said to him:
“devadattassa, bhante, evarūpaṃ icchāgataṃ uppajji:	“Sir, this fixed desire arose in Devadatta:
‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti.	‘I will lead the monk Saṅgha.’
Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno”ti.	And as that thought arose, Devadatta lost that psychic power.”
Idamavoca kakudho devaputto.	That’s what the god Kakudha said.
Idaṃ vatvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right side, before vanishing right there.
Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca:	Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Kiṃ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito:	“But Moggallāna, did you comprehend the god Kakudha’s mind, and know that
‘yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti, no aññathā’”ti?	everything he says is correct and not otherwise?”
“Cetasā ceto paricca vidito me, bhante, kakudho devaputto: ‘yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti, no aññathā’”ti.	“Indeed I did, sir.”
“Rakkhassetaṃ, moggallāna, vācaṃ.	“Mark these words, Moggallāna!
Rakkhassetaṃ, moggallāna, vācaṃ.	Mark these words!
Idāni so moghapuriso attanāva attānaṃ pātukarissati.	Now that foolish man Devadatta will expose himself by his own deeds.
Pañcime, moggallāna, satthāro santo saṃvijjamānā lokasmiṃ.	Moggallāna, there are these five teachers found in the world.
Katame pañca?	What five?
Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti.	Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’
Tamenaṃ sāvakā evaṃ jānanti:	But their disciples know:
‘ayaṃ kho bhavaṃ satthā aparisuddhasīlo samāno parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti.	‘This teacher has impure ethical conduct, but claims to be ethically pure.
Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ.	They wouldn’t like it if we were to tell the laypeople.
Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma:	And how could we treat them in a way that they don’t like?
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick.
yaṃ tumo karissati tumova tena paññāyissatī’ti.	A person will be recognized by their own deeds.’
Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā sīlato rakkhanti;	The disciples of such a teacher cover up their teacher’s conduct,
evarūpo ca pana satthā sāvakehi sīlato rakkhaṃ paccāsīsati. (1)	and the teacher expects them to do so.
Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti.	Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’
Tamenaṃ sāvakā evaṃ jānanti:	But their disciples know:
‘ayaṃ kho bhavaṃ satthā aparisuddhājīvo samāno parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti.	‘This teacher has impure livelihood, but claims to have pure livelihood.
Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ.	They wouldn’t like it if we were to tell the laypeople.
Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma:	And how could we treat them in a way that they don’t like?
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick.
yaṃ tumo karissati tumova tena paññāyissatī’ti.	A person will be recognized by their own deeds.’
Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā ājīvato rakkhanti;	The disciples of such a teacher cover up their teacher’s livelihood,
evarūpo ca pana satthā sāvakehi ājīvato rakkhaṃ paccāsīsati. (2)	and the teacher expects them to do so.
Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.	Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’
Tamenaṃ sāvakā evaṃ jānanti:	But their disciples know:
‘ayaṃ kho bhavaṃ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.	‘This teacher has impure teaching, but claims to have pure teaching.
Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ.	They wouldn’t like it if we were to tell the laypeople.
Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma:	And how could we treat them in a way that they don’t like?
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick.
yaṃ tumo karissati tumova tena paññāyissatī’ti.	A person will be recognized by their own deeds.’
Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā dhammadesanato rakkhanti;	The disciples of such a teacher cover up their teacher’s teaching,
evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṃ paccāsīsati. (3)	and the teacher expects them to do so.
Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’
Tamenaṃ sāvakā evaṃ jānanti:	But their disciples know:
‘ayaṃ kho bhavaṃ satthā aparisuddhaveyyākaraṇo samāno parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	‘This teacher has impure answers, but claims to have pure answers.
Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ.	They wouldn’t like it if we were to tell the laypeople.
Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma:	And how could we treat them in a way that they don’t like?
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick.
yaṃ tumo karissati tumova tena paññāyissatī’ti.	A person will be recognized by their own deeds.’
Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā veyyākaraṇato rakkhanti;	The disciples of such a teacher cover up their teacher’s answers,
evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṃ paccāsīsati. (4)	and the teacher expects them to do so.
Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’
Tamenaṃ sāvakā evaṃ jānanti:	But their disciples know:
‘ayaṃ kho bhavaṃ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision.
Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ.	They wouldn’t like it if we were to tell the laypeople.
Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma:	And how could we treat them in a way that they don’t like?
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick.
yaṃ tumo karissati tumova tena paññāyissatī’ti.	A person will be recognized by their own deeds.’
Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā ñāṇadassanato rakkhanti;	The disciples of such a teacher cover up their teacher’s knowledge and vision,
evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṃ paccāsīsati.	and the teacher expects them to do so.
Ime kho, moggallāna, pañca satthāro santo saṃvijjamānā lokasmiṃ. (5)	These are the five teachers found in the world.
Ahaṃ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’
Na ca maṃ sāvakā sīlato rakkhanti, na cāhaṃ sāvakehi sīlato rakkhaṃ paccāsīsāmi.	My disciples don’t cover up my conduct, and I don’t expect them to.
Parisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāmi ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti.	I have pure livelihood, and I claim: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’
Na ca maṃ sāvakā ājīvato rakkhanti, na cāhaṃ sāvakehi ājīvato rakkhaṃ paccāsīsāmi.	My disciples don’t cover up my livelihood, and I don’t expect them to.
Parisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāmi ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.	I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’
Na ca maṃ sāvakā dhammadesanato rakkhanti, na cāhaṃ sāvakehi dhammadesanato rakkhaṃ paccāsīsāmi.	My disciples don’t cover up my teaching, and I don’t expect them to.
Parisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāmi ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	I have pure answers, and I claim: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’
Na ca maṃ sāvakā veyyākaraṇato rakkhanti, na cāhaṃ sāvakehi veyyākaraṇato rakkhaṃ paccāsīsāmi.	My disciples don’t cover up my answers, and I don’t expect them to.
Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’
Na ca maṃ sāvakā ñāṇadassanato rakkhanti, na cāhaṃ sāvakehi ñāṇadassanato rakkhaṃ paccāsīsāmī”ti.	My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”

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§ – AN 5 vagga 11 Phāsu-vihāra: comfortable living

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AN 5.101 Sārajja: Assurance

101. Sārajjasutta	101. Assurance
“Pañcime, bhikkhave, sekhavesārajjakaraṇā dhammā.	“monks, these five dharmas make a trainee assured.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.	It’s when a monk is justifiably-trustful, ethical, learned, energetic, and wise.
Yaṃ, bhikkhave, assaddhassa sārajjaṃ hoti, saddhassa taṃ sārajjaṃ na hoti.	A person of justifiable-trust doesn’t have the insecurities of someone who lacks justifiable-trust.
Tasmāyaṃ dhammo sekhavesārajjakaraṇo.	So this quality makes a trainee assured.
Yaṃ, bhikkhave, dussīlassa sārajjaṃ hoti, sīlavato taṃ sārajjaṃ na hoti.	An ethical person doesn’t have the insecurities of someone who is unethical.
Tasmāyaṃ dhammo sekhavesārajjakaraṇo.	So this quality makes a trainee assured.
Yaṃ, bhikkhave, appassutassa sārajjaṃ hoti, bahussutassa taṃ sārajjaṃ na hoti.	A learned person doesn’t have the insecurities of a person of little learning.
Tasmāyaṃ dhammo sekhavesārajjakaraṇo.	So this quality makes a trainee assured.
Yaṃ, bhikkhave, kusītassa sārajjaṃ hoti, āraddhavīriyassa taṃ sārajjaṃ na hoti.	An energetic person doesn’t have the insecurities of a lazy person.
Tasmāyaṃ dhammo sekhavesārajjakaraṇo.	So this quality makes a trainee assured.
Yaṃ, bhikkhave, duppaññassa sārajjaṃ hoti, paññavato taṃ sārajjaṃ na hoti.	A wise person doesn’t have the insecurities of someone who is witless.
Tasmāyaṃ dhammo sekhavesārajjakaraṇo.	So this quality makes a trainee assured.
Ime kho, bhikkhave, pañca sekhavesārajjakaraṇā dhammā”ti.	These are the five dharmas that make a trainee assured.”

AN 5.102 Ussaṅkita: Suspected

102. Ussaṅkitasutta	102. Suspected
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ussaṅkitaparisaṅkito hoti pāpabhikkhūti api akuppadhammopi.	“monks, even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for five reasons.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārikāgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti.	It’s when a monk frequently collects alms from prostitutes, widows, voluptuous girls, eunuchs, or nuns.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ussaṅkitaparisaṅkito hoti pāpabhikkhūti api akuppadhammopī”ti.	Even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for these five reasons.”

AN 5.103 Mahācora: A Master Thief

103. Mahācorasutta	103. A Master Thief
“Pañcahi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.	“monks, a master thief with five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.
Katamehi pañcahi?	What five?
Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca.	A master thief relies on rough ground, on thick cover, and on powerful individuals; they pay bribes, and they act alone.
Kathañca, bhikkhave, mahācoro visamanissito hoti?	And how does a master thief rely on rough ground?
Idha, bhikkhave, mahācoro nadīviduggaṃ vā nissito hoti pabbatavisamaṃ vā.	It’s when a master thief relies on inaccessible riverlands or rugged mountains.
Evaṃ kho, bhikkhave, mahācoro visamanissito hoti.	That’s how a master thief relies on rough ground.
Kathañca, bhikkhave, mahācoro gahananissito hoti?	And how does a master thief rely on thick cover?
Idha, bhikkhave, mahācoro tiṇagahanaṃ vā nissito hoti rukkhagahanaṃ vā rodhaṃ vā mahāvanasaṇḍaṃ vā.	It’s when a master thief relies on thick grass, thick trees, a ridge, or a large dense wood.
Evaṃ kho, bhikkhave, mahācoro gahananissito hoti.	That’s how a master thief relies on thick cover.
Kathañca, bhikkhave, mahācoro balavanissito hoti?	And how does a master thief rely on powerful individuals?
Idha, bhikkhave, mahācoro rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.	It’s when a master thief relies on rulers or their ministers.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.	‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṃ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, mahācoro balavanissito hoti.	That’s how a master thief relies on powerful individuals.
Kathañca, bhikkhave, mahācoro bhogacāgī hoti?	And how does a master thief pay bribes?
Idha, bhikkhave, mahācoro aḍḍho hoti mahaddhano mahābhogo.	It’s when a master thief is rich, affluent, and wealthy.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ito bhogena paṭisantharissāmī’ti.	‘If anyone accuses me of anything, I’ll settle it with a bribe.’
Sace naṃ koci kiñci āha, tato bhogena paṭisantharati.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, mahācoro bhogacāgī hoti.	That’s how a master thief pays bribes.
Kathañca, bhikkhave, mahācoro ekacārī hoti?	And how does a master thief act alone?
Idha, bhikkhave, mahācoro ekakova gahaṇāni kattā hoti.	It’s when a master thief carries out robbery all alone.
Taṃ kissa hetu?	Why is that?
‘Mā me guyhamantā bahiddhā sambhedaṃ agamaṃsū’ti.	So that their secret plans are not leaked to others.
Evaṃ kho, bhikkhave, mahācoro ekacārī hoti.	That’s how a master thief acts alone.
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato mahācoro sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthepi tiṭṭhati.	A master thief with these five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati.	In the same way, when a bad monk has five factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi pañcahi?	What five?
Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca.	A bad monk relies on rough ground, on thick cover, and on powerful individuals; they pay bribes, and they act alone.
Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti?	And how does a bad monk rely on rough ground?
Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti.	It’s when a bad monk has unethical conduct by way of body, speech, and mind.
Evaṃ kho, bhikkhave, pāpabhikkhu visamanissito hoti.	That’s how a bad monk relies on rough ground.
Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti?	And how does a bad monk rely on thick cover?
Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato.	It’s when a bad monk has wrong view, he’s attached to an extremist view.
Evaṃ kho, bhikkhave, pāpabhikkhu gahananissito hoti.	That’s how a bad monk relies on thick cover.
Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti?	And how does a bad monk rely on powerful individuals?
Idha, bhikkhave, pāpabhikkhu rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.	It’s when a bad monk relies on rulers or their ministers.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.	‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṃ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, pāpabhikkhu balavanissito hoti.	That’s how a bad monk relies on powerful individuals.
Kathañca, bhikkhave, pāpabhikkhu bhogacāgī hoti?	And how does a bad monk pay bribes?
Idha, bhikkhave, pāpabhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	It’s when a bad monk receives robes, alms-food, lodgings, and medicines and supplies for the sick.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ito lābhena paṭisantharissāmī’ti.	‘If anyone accuses me of anything, I’ll settle it with a bribe.’
Sace naṃ koci kiñci āha, tato lābhena paṭisantharati.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, pāpabhikkhu bhogacāgī hoti.	That’s how a bad monk pays bribes.
Kathañca, bhikkhave, pāpabhikkhu ekacārī hoti?	And how does a bad monk act alone?
Idha, bhikkhave, pāpabhikkhu ekakova paccantimesu janapadesu nivāsaṃ kappeti.	It’s when a bad monk dwells alone in the borderlands.
So tattha kulāni upasaṅkamanto lābhaṃ labhati.	They visit families there to get material possessions.
Evaṃ kho, bhikkhave, pāpabhikkhu ekacārī hoti.	That’s how a bad monk acts alone.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavatī”ti.	When a bad monk has these five factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.”

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AN 5.104 Samaṇasukhumāla: An Exquisite Ascetic of Ascetics

104. Samaṇasukhumālasutta	104. An Exquisite Ascetic of Ascetics
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu samaṇesu samaṇasukhumālo hoti.	“monks, a monk with five dharmas is an exquisite ascetic of ascetics.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ gilānapaccayabhesajjaparikkhāraṃ paribhuñjati, appaṃ ayācito.	It’s when a monk usually uses only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation.
Yehi kho pana sabrahmacārīhi saddhiṃ viharati, tyassa manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena;	When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably.
manāpaṃyeva upahāraṃ upaharanti, appaṃ amanāpaṃ.	And they usually present them with agreeable things, rarely with disagreeable ones.
Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tānissa na bahudeva uppajjanti.	They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by overexertion, or as the result of past deeds—usually don’t come up.
Appābādho hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu samaṇesu samaṇasukhumālo hoti.	A monk with these five dharmas is an exquisite ascetic of ascetics.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti.	And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Ahañhi, bhikkhave, yācitova bahulaṃ cīvaraṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ gilānapaccayabhesajjaparikkhāraṃ paribhuñjāmi, appaṃ ayācito.	For I usually use only what I’ve been invited to accept.
Yehi kho pana bhikkhūhi saddhiṃ viharāmi, te maṃ manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena;	When living with other spiritual practitioners, I usually treat them agreeably.
manāpaṃyeva upahāraṃ upaharanti, appaṃ amanāpaṃ.	And I usually present them with agreeable things.
Yāni kho pana tāni vedayitāni—pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā—tāni me na bahudeva uppajjanti. Appābādhohamasmi.	I’m healthy.
catunnaṃ kho panasmi jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī,	I get the four jhānas when I want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharāmi.	And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. …
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’”ti.	So if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.”

AN 5.105 Phāsuvihāra: Living Comfortably

105. Phāsuvihārasutta	105. Living Comfortably
“Pañcime, bhikkhave, phāsuvihārā.	“monks, there are these five ways of living comfortably.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ … mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	It’s when a monk consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private.
Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.
Ime kho, bhikkhave, pañca phāsuvihārā”ti.	These are the five ways of living comfortably.”

AN 5.106 Ānanda: With Ānanda

106. Ānandasutta	106. With Ānanda
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Kittāvatā nu kho, bhante, bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti?	“Sir, how could a monk live comfortably while staying in a Saṅgha community?”
“Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā;	“It’s when a monk is accomplished in their own ethical conduct, but they don’t motivate others to be ethical.
ettāvatāpi kho, ānanda, bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti.	That’s how a monk could live comfortably while staying in a Saṅgha community.”
“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti?	“But sir, could there be another way for a monk to live comfortably while staying in an Order?”
“Siyā, ānanda.	“There could, Ānanda.
Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā;	It’s when a monk is accomplished in their own ethical conduct, but they don’t motivate others to be ethical.
attānupekkhī ca hoti, no parānupekkhī;	And they watch themselves, but don’t watch others.
ettāvatāpi kho, ānanda, bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti.	That’s how a monk could live comfortably while staying in a Saṅgha community.”
“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti?	“But sir, could there be another way for a monk to live comfortably while staying in an Order?”
“Siyā, ānanda.	“There could, Ānanda.
Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā;	It’s when a monk is accomplished in their own ethical conduct, but they don’t motivate others to be ethical.
attānupekkhī ca hoti, no parānupekkhī;	And they watch themselves, but don’t watch others.
apaññāto ca hoti, tena ca apaññātakena no paritassati;	And they’re not well-known, but aren’t bothered by that.
ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti.	That’s how a monk could live comfortably while staying in a Saṅgha community.”
“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti?	“But sir, could there be another way for a monk to live comfortably while staying in an Order?”
“Siyā, ānanda.	“There could, Ānanda.
Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā;	It’s when a monk is accomplished in their own ethical conduct, but they don’t motivate others to be ethical.
attānupekkhī ca hoti, no parānupekkhī;	And they watch themselves, but don’t watch others.
apaññāto ca hoti, tena ca apaññātakena no paritassati;	And they’re not well-known, but aren’t bothered by that.
catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	And they get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
ettāvatāpi kho, ānanda, bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti.	That’s how a monk could live comfortably while staying in a Saṅgha community.”
“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti?	“But sir, might there be another way for a monk to live comfortably while staying in an Order?”
“Siyā, ānanda.	“There could, Ānanda.
Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā;	It’s when a monk is accomplished in their own ethical conduct, but they don’t motivate others to be ethical.
attānupekkhī ca hoti, no parānupekkhī;	And they watch themselves, but don’t watch others.
apaññāto ca hoti, tena ca apaññātakena no paritassati;	And they’re not well-known, but aren’t bothered by that.
catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	And they get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;	And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
ettāvatāpi kho, ānanda, bhikkhu saṃghe viharanto phāsuṃ vihareyya.	That’s how a monk could live comfortably while staying in a Saṅgha community.
Imamhā cāhaṃ, ānanda, phāsuvihārā añño phāsuvihāro uttaritaro vā paṇītataro vā natthīti vadāmī”ti.	And I say that there is no better or finer way of living comfortably than this.”

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AN 5.107 Sīla: Ethics

107. Sīlasutta	107. Ethics
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with five factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu sīlasampanno hoti, samādhisampanno hoti, paññāsampanno hoti, vimuttisampanno hoti, vimuttiñāṇadassanasampanno hoti.	It’s when a monk is accomplished in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these five dharmas is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 5.108 Asekha: An adept

108. Asekhasutta	108. An adept
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo … pe … anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with five factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi, pañcahi?	What five?
Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.	It’s when they have the entire spectrum of the master’s ethics, undistractible-lucidity, wisdom, freedom, and knowledge and vision of freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these five dharmas … is the supreme field of merit for the world.”

AN 5.109 Cātuddisa: All Four Directions

109. Cātuddisasutta	109. All Four Directions
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cātuddiso hoti.	“monks, a monk with five dharmas has all four directions covered.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;	It’s when monk is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	They’re content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Imehi, kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cātuddiso hotī”ti.	A monk with these five dharmas has all four directions covered.”

AN 5.110 Arañña: Wilderness

110. Araññasutta	110. Wilderness
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	“monks, when a monk has five dharmas they’re ready to frequent remote lodgings in the wilderness and the forest.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.	When a monk has these five dharmas they’re ready to frequent remote lodgings in the wilderness and the forest.”

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§ – AN 5 vagga 12 Andhakavinda: (name of place)

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AN 5.111 Kulūpaka: Visiting Families

111. Kulūpakasutta	111. Visiting Families
“Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a monk with five dharmas who visits families is unlikable and unlovable, not respected or admired.
Katamehi pañcahi?	What five?
Asanthavavissāsī ca hoti, anissaravikappī ca, vissaṭṭhupasevī ca, upakaṇṇakajappī ca, atiyācanako ca.	They act as though they're close to people they hardly know. They give away things they don’t own. They over-associate with close friends. They whisper in the ear. And they ask for too much.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A monk with these five dharmas who visits families is unlikable and unlovable, not respected or admired.
Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A monk with five dharmas who visits families is dear and beloved, respected and admired.
Katamehi pañcahi?	What five?
Na asanthavavissāsī ca hoti, na anissaravikappī ca, na vissaṭṭhupasevī ca, na upakaṇṇakajappī ca, na atiyācanako ca.	They don’t act as though they're close to people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A monk with these five dharmas who visits families is dear and beloved, respected and admired.”

AN 5.112 Pacchāsamaṇa: An Ascetic to Follow Behind on Almsround

112. Pacchāsamaṇasutta	112. An Ascetic to Follow Behind on Almsround
“Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo na ādātabbo.	“monks, you shouldn’t take an ascetic with five dharmas to follow behind on almsround.
Katamehi pañcahi?	What five?
Atidūre vā gacchati accāsanne vā, na pattapariyāpannaṃ gaṇhati, āpattisāmantā bhaṇamānaṃ na nivāreti, bhaṇamānassa antarantarā kathaṃ opāteti, duppañño hoti jaḷo eḷamūgo.	They walk too far away or too close behind. They don’t take your bowl when it’s full. They don’t warn you when your speech is bordering on an offense. They keep on interrupting while you’re speaking. And they’re witless, dull, and stupid.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo na ādātabbo.	You shouldn’t take an ascetic with these five dharmas to follow behind on almsround.
Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo ādātabbo.	You should take an ascetic with five dharmas to follow behind on almsround.
Katamehi pañcahi?	What five?
Nātidūre gacchati na accāsanne, pattapariyāpannaṃ gaṇhati, āpattisāmantā bhaṇamānaṃ nivāreti, bhaṇamānassa na antarantarā kathaṃ opāteti, paññavā hoti ajaḷo aneḷamūgo.	They don’t walk too far away or too close behind. They take your bowl when it is full. They warn you when your speech is bordering on an offense. They don’t interrupt while you’re speaking. And they’re wise, bright, and clever.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo ādātabbo”ti.	You should take an ascetic with these five dharmas to follow behind on almsround.”

AN 5.113 Sammā-samādhi: Right undistractible-lucidity

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(2023 SP-FLUENT translation by frankk‍)
(see 🌄🐘🛡️🏹‍)

♦ 113. “pañca-'hi, bhikkhave, dhammehi samannāgato	“Possessing five of these dharmas,
bhikkhu a-bhabbo sammā-samādhiṃ	a monk is not capable of righteous-undistractable-lucidity,
upasampajja viharituṃ.	Is not capable of attaining and living in that state.
katamehi pañcahi?	Which five?
idha, bhikkhave, bhikkhu	Here, monks, a monk
1. ak-khamo hoti rūpānaṃ,	1. can't-patiently-endure forms,
2. ak-khamo saddānaṃ,	2. can't-patiently-endure sounds,
3. ak-khamo gandhānaṃ,	3. can't-patiently-endure odors,
4. ak-khamo rasānaṃ,	4. can't-patiently-endure tastes,
5. ak-khamo phoṭṭhabbānaṃ.	5. can't-patiently-endure tactile-objects.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato	“Possessing five of these dharmas,
bhikkhu a-bhabbo sammā-samādhiṃ	a monk is not capable of righteous-undistractable-lucidity,
upasampajja viharituṃ.	Is not capable of attaining and living in that state.

(5 opposites)

♦ “pañca-hi, bhikkhave, dhammehi samannāgato	“Possessing five of these dharmas,
bhikkhu bhabbo sammā-samādhiṃ	a monk is capable of righteous-undistractable-lucidity,
upasampajja viharituṃ.	Is capable of attaining and living in that state.
katamehi pañcahi?	Which five?
idha, bhikkhave, bhikkhu	Here, monks, a monk
1. khamo hoti rūpānaṃ,	1. can patiently-endure forms,
2. khamo saddānaṃ,	2. can patiently-endure sounds,
3. khamo gandhānaṃ,	3. can patiently-endure odors,
4. khamo rasānaṃ,	4. can patiently-endure tastes,
5. khamo phoṭṭhabbānaṃ.	5. can patiently-endure tactile-objects.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato	“Possessing five of these dharmas,
bhikkhu bhabbo sammā-samādhiṃ	a monk is capable of righteous-undistractable-lucidity,
upasampajja viharitun”ti.	Is capable of attaining and living in that state.

❧

AN 5.114 Andhakavinda: At Andhakavinda

114. Andhakavindasutta	114. At Andhakavinda
Ekaṃ samayaṃ bhagavā magadhesu viharati andhakavinde.	At one time the Buddha was staying in the land of the Magadhans at Andhakavinda.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, ānanda, bhikkhū pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā.	“Ānanda, those monks who are junior, recently gone forth, newly come to this Dharma and training should be encouraged, supported, and established in five things.
Katamesu pañcasu?	What five?
‘Etha tumhe, āvuso, sīlavā hotha, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti—iti pātimokkhasaṃvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.	They should be encouraged, supported, and established in restraint in the monastic code: ‘Reverends, please be ethical. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’
‘Etha tumhe, āvuso, indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino, sārakkhitamānasā satārakkhena cetasā samannāgatā’ti—iti indriyasaṃvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.	They should be encouraged, supported, and established in sense restraint: ‘Reverends, please live with sense doors guarded, under rememberful protection and discipline, with protected mind, having a heart protected by rememberfulness.’
‘Etha tumhe, āvuso, appabhassā hotha, bhasse pariyantakārino’ti—iti bhassapariyante samādapetabbā nivesetabbā patiṭṭhāpetabbā.	They should be encouraged, supported, and established in limiting their speech: ‘Reverends, please speak little. Put a limit on your speech.’
‘Etha tumhe, āvuso, āraññikā hotha, araññavanapatthāni pantāni senāsanāni paṭisevathā’ti—iti kāyavūpakāse samādapetabbā nivesetabbā patiṭṭhāpetabbā.	They should be encouraged, supported, and established in retreat: ‘Reverends, please live in the wilderness. Frequent remote lodgings in the wilderness and the forest.’
‘Etha tumhe, āvuso, sammādiṭṭhikā hotha sammādassanena samannāgatā’ti—iti sammādassane samādapetabbā nivesetabbā patiṭṭhāpetabbā.	They should be encouraged, supported, and established in right perspective: ‘Reverends, please hold right view and have right perspective.’
Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, ānanda, bhikkhū imesu pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.	Those monks who are junior, recently gone forth, newly come to this Dharma and training should be encouraged, supported, and established in these five things.”

AN 5.115 Maccharinī: Stingy

115. Maccharinīsutta	115. Stingy
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Āvāsamaccharinī hoti, kulamaccharinī hoti, lābhamaccharinī hoti, vaṇṇamaccharinī hoti, dhammamaccharinī hoti.	She is stingy with dwellings, families, material possessions, praise, and The Dharma.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Na āvāsamaccharinī hoti, na kulamaccharinī hoti, na lābhamaccharinī hoti, na vaṇṇamaccharinī hoti, na dhammamaccharinī hoti.	She is not stingy with dwellings, families, material possessions, praise, or The Dharma.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five dharmas is raised up to heaven.”

AN 5.116 Vaṇṇanā: Praise

116. Vaṇṇanāsutta	116. Praise
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, she praises those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and criticizes those deserving of praise.
ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti,	She arouses justifiable-trust in things that are dubious,
ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti,	and doesn’t arouse justifiable-trust in things that are inspiring.
saddhādeyyaṃ vinipāteti.	And she wastes gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, she criticizes those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and praises those deserving of praise.
anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti,	She doesn’t arouse justifiable-trust in things that are dubious,
anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti,	and does arouse justifiable-trust in things that are inspiring.
saddhādeyyaṃ na vinipāteti.	And she doesn’t waste gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five dharmas is raised up to heaven.”

AN 5.117 Issukinī: Envious

117. Issukinīsutta	117. Envious
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, she praises those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and criticizes those deserving of praise.
issukinī ca hoti,	She is envious,
maccharinī ca,	stingy,
saddhādeyyaṃ vinipāteti.	and wastes gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, she criticizes those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and praises those deserving of praise.
anissukinī ca hoti,	She is not envious
amaccharinī ca,	or stingy,
saddhādeyyaṃ na vinipāteti.	and doesn’t waste gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five dharmas is raised up to heaven.”

AN 5.118 Micchādiṭṭhika: Having Wrong View

118. Micchādiṭṭhikasutta	118. Having Wrong View
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, she praises those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and criticizes those deserving of praise.
micchādiṭṭhikā ca hoti,	She has wrong view
micchāsaṅkappā ca,	and wrong thought,
saddhādeyyaṃ vinipāteti.	and wastes gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, she criticizes those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and praises those deserving of praise.
sammādiṭṭhikā ca hoti,	She has right view
sammāsaṅkappā ca,	and right thought,
saddhādeyyaṃ na vinipāteti.	and doesn’t waste gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five dharmas is raised up to heaven.”

AN 5.119 Micchāvācā: Wrong Speech

119. Micchāvācāsutta	119. Wrong Speech
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, she praises those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and criticizes those deserving of praise.
micchāvācā ca hoti,	She has wrong speech
micchākammantā ca,	and wrong action,
saddhādeyyaṃ vinipāteti.	and wastes gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, she criticizes those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and praises those deserving of praise.
sammāvācā ca hoti,	She has right speech
sammākammantā ca,	and right action,
saddhādeyyaṃ na vinipāteti.	and doesn’t waste gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five dharmas is raised up to heaven.”

AN 5.120 Micchāvāyāma: Wrong Effort

120. Micchāvāyāmasutta	120. Wrong Effort
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, she praises those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and criticizes those deserving of praise.
micchāvāyāmā ca hoti,	She has wrong effort and
micchāsatinī ca,	wrong rememberfulness,
saddhādeyyaṃ vinipāteti.	and wastes gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, she criticizes those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and praises those deserving of praise.
sammāvāyāmā ca hoti,	She has right effort and
sammāsatinī ca,	right rememberfulness,
saddhādeyyaṃ na vinipāteti.	and doesn’t waste gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five dharmas is raised up to heaven.”

❧

§ – AN 5 vagga 13 Gilāna: Sickness

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AN 5.121 Gilāna: Sick

121. Gilānasutta	121. Sick
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where
Addasā kho bhagavā aññataraṃ bhikkhuṃ dubbalaṃ gilānakaṃ;	he saw a certain monk who was weak and sick.
disvā paññatte āsane nisīdi.	He sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“Yaṃ kiñci, bhikkhave, bhikkhuṃ dubbalaṃ gilānakaṃ pañca dhammā na vijahanti, tassetaṃ pāṭikaṅkhaṃ:	“monks, if a weak and sick monk does not neglect five things, it can be expected that
‘nacirasseva āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti.	they will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of asinine-inclinations.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	It’s when monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.
Yaṃ kiñci, bhikkhave, bhikkhuṃ dubbalaṃ gilānakaṃ ime pañca dhammā na vijahanti, tassetaṃ pāṭikaṅkhaṃ:	If a weak and sick monk does not neglect these five things, it can be expected that
‘nacirasseva āsavānaṃ khayā … pe … sacchikatvā upasampajja viharissatī’”ti.	they will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of asinine-inclinations.”

AN 5.122 Satisūpaṭṭhita: rememberfulness Well Established

122. Satisūpaṭṭhitasutta	122. rememberfulness Well Established
“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	“monks, any monk or nun who develops and cultivates five dharmas can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.	enlightenment in the present life, or if there’s something left over, non-return.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṃ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.	It’s when a monk has well established rememberfulness inside themselves in order to understand the arising and passing away of dharma, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions.
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti ime pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	Any monk or nun who develops and cultivates these five dharmas can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”

AN 5.123 Paṭhamaupaṭṭhāka: A Carer (1st)

123. Paṭhamaupaṭṭhākasutta	123. A Carer (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato gilāno dūpaṭṭhāko hoti.	“monks, a patient with five dharmas is hard to care for.
Katamehi pañcahi?	What five?
Asappāyakārī hoti, sappāye mattaṃ na jānāti, bhesajjaṃ nappaṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa na yathābhūtaṃ ābādhaṃ āvikattā hoti abhikkamantaṃ vā abhikkamatīti paṭikkamantaṃ vā paṭikkamatīti ṭhitaṃ vā ṭhitoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti.	They do what is unsuitable. They don’t know moderation in what is suitable. They don’t take their medicine. Though their carer wants what’s best for them, they don’t accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they cannot endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno dūpaṭṭhāko hoti.	A patient with these five dharmas is hard to care for.
Pañcahi, bhikkhave, dhammehi samannāgato gilāno sūpaṭṭhāko hoti.	A patient with five dharmas is easy to care for.
Katamehi pañcahi?	What five?
Sappāyakārī hoti, sappāye mattaṃ jānāti, bhesajjaṃ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṃ ābādhaṃ āvikattā hoti abhikkamantaṃ vā abhikkamatīti paṭikkamantaṃ vā paṭikkamatīti ṭhitaṃ vā ṭhitoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	They do what is suitable. They know moderation in what is suitable. They take their medicine. Because their carer wants what’s best for them, they accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they can endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno sūpaṭṭhāko hotī”ti.	A patient with these five dharmas is easy to care for.”

AN 5.124 Dutiyaupaṭṭhāka: A Carer (2nd)

124. Dutiyaupaṭṭhākasutta	124. A Carer (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ.	“monks, a carer with five dharmas is not competent to care for a patient.
Katamehi pañcahi?	What five?
Nappaṭibalo hoti bhesajjaṃ saṃvidhātuṃ;	They’re unable to prepare medicine.
sappāyāsappāyaṃ na jānāti, asappāyaṃ upanāmeti, sappāyaṃ apanāmeti;	They don’t know what is suitable and unsuitable, so they supply what is unsuitable and remove what is suitable.
āmisantaro gilānaṃ upaṭṭhāti, no mettacitto;	They care for the sick for the sake of material benefits, not out of love.
jegucchī hoti uccāraṃ vā passāvaṃ vā vantaṃ vā kheḷaṃ vā nīharituṃ;	They’re disgusted to remove feces, urine, vomit, or spit.
nappaṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ.	They’re unable to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ.	A carer with these five dharmas is not competent to care for a patient.
Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātuṃ.	A carer with five dharmas is competent to care for a patient.
Katamehi pañcahi?	What five?
Paṭibalo hoti bhesajjaṃ saṃvidhātuṃ;	They’re able to prepare medicine.
sappāyāsappāyaṃ jānāti, asappāyaṃ apanāmeti, sappāyaṃ upanāmeti;	They know what is suitable and unsuitable, so they remove what is unsuitable and supply what is suitable.
mettacitto gilānaṃ upaṭṭhāti, no āmisantaro;	They care for the sick out of love, not for the sake of material benefits.
ajegucchī hoti uccāraṃ vā passāvaṃ vā vantaṃ vā kheḷaṃ vā nīharituṃ;	They’re not disgusted to remove feces, urine, vomit, or spit.
paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ.	They’re able to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātun”ti.	A carer with these five dharmas is competent to care for a patient.”

AN 5.125 Paṭhamaanāyussā: Longevity (1st)

125. Paṭhamaanāyussāsutta	125. Longevity (1st)
“Pañcime, bhikkhave, dhammā anāyussā.	“monks, these five things impede longevity.
Katame pañca?	What five?
Asappāyakārī hoti, sappāye mattaṃ na jānāti, apariṇatabhojī ca hoti, akālacārī ca hoti, abrahmacārī ca.	Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, activity at unsuitable times, and unchastity.
Ime kho, bhikkhave, pañca dhammā anāyussā.	These are the five things that impede longevity.
Pañcime, bhikkhave, dhammā āyussā.	These five things promote longevity.
Katame pañca?	What five?
Sappāyakārī hoti, sappāye mattaṃ jānāti, pariṇatabhojī ca hoti, kālacārī ca hoti, brahmacārī ca.	Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, activity at suitable times, and celibacy.
Ime kho, bhikkhave, pañca dhammā āyussā”ti.	These are the five things that promote longevity.”

AN 5.126 Dutiyaanāyussā: Longevity (2nd)

126. Dutiyaanāyussāsutta	126. Longevity (2nd)
“Pañcime, bhikkhave, dhammā anāyussā.	“monks, these five things impede longevity.
Katame pañca?	What five?
Asappāyakārī hoti, sappāye mattaṃ na jānāti, apariṇatabhojī ca hoti, dussīlo ca, pāpamitto ca.	Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, unethical behavior, and bad friends.
Ime kho, bhikkhave, pañca dhammā anāyussā.	These are the five things that impede longevity.
Pañcime, bhikkhave, dhammā āyussā.	These five things promote longevity.
Katame pañca?	What five?
Sappāyakārī hoti, sappāye mattaṃ jānāti, pariṇatabhojī ca hoti, sīlavā ca, kalyāṇamitto ca.	Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, ethical conduct, and good friends.
Ime kho, bhikkhave, pañca dhammā āyussā”ti.	These are the five things that promote longevity.”

AN 5.127 Vapakāsa: Living Apart

127. Vapakāsasutta	127. Living Apart
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nālaṃ saṃghamhā vapakāsituṃ.	“monks, a monk with five dharmas is not fit to live apart from a Saṅgha community.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, kāmasaṅkappabahulo ca viharati.	It’s when a monk is not content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they have a lot of sensual thoughts.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nālaṃ saṃghamhā vapakāsituṃ.	A monk with these five dharmas is not fit to live apart from a Saṅgha community.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ saṃghamhā vapakāsituṃ.	A monk with five dharmas is fit to live apart from a Saṅgha community.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, nekkhammasaṅkappabahulo ca viharati.	It’s when a monk is content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they think a lot about renunciation.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ saṃghamhā vapakāsitun”ti.	A monk with these five dharmas is fit to live apart from a Saṅgha community.”

AN 5.128 Samaṇasukha: An Ascetic’s Happiness

128. Samaṇasukhasutta	128. An Ascetic’s Happiness
“Pañcimāni, bhikkhave, samaṇadukkhāni.	“monks, there are these five kinds of suffering for an ascetic.
Katamāni pañca?	What five?
Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, anabhirato ca brahmacariyaṃ carati.	It’s when a monk is not content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they live the spiritual life dissatisfied.
Imāni kho, bhikkhave, pañca samaṇadukkhāni.	These are five kinds of suffering for an ascetic.
Pañcimāni, bhikkhave, samaṇasukhāni.	There are these five kinds of happiness for an ascetic.
Katamāni pañca?	What five?
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, abhirato ca brahmacariyaṃ carati.	It’s when a monk is content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they live the spiritual life satisfied.
Imāni kho, bhikkhave, pañca samaṇasukhānī”ti.	These are five kinds of happiness for an ascetic.”

AN 5.129 Parikuppa: Fatal Wounds

129. Parikuppasutta	129. Fatal Wounds
“Pañcime, bhikkhave, āpāyikā nerayikā parikuppā atekicchā.	“monks, these five fatal wounds lead to a place of loss, to hell.
Katame pañca?	What five?
Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṃgho bhinno hoti.	Murdering your mother or father or a perfected one; maliciously shedding the blood of a Realized One; and causing a schism in the Saṅgha.
Ime kho, bhikkhave, pañca āpāyikā nerayikā parikuppā atekicchā”ti.	These five fatal wounds lead to a place of loss, to hell.”

AN 5.130 Byasana: Loss

130. Byasanasutta	130. Loss
“Pañcimāni, bhikkhave, byasanāni.	“monks, there are these five losses.
Katamāni pañca?	What five?
Ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ.	Loss of relatives, wealth, health, ethics, and view.
Na, bhikkhave, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Sīlabyasanahetu vā, bhikkhave, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Imāni kho, bhikkhave, pañca byasanāni.	These are the five losses.
Pañcimā, bhikkhave, sampadā.	There are these five endowments.
Katamā pañca?	What five?
Ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.	Endowment with relatives, wealth, health, ethics, and view.
Na, bhikkhave, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	It is not because of endowment with relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sīlasampadāhetu vā, bhikkhave, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Imā kho, bhikkhave, pañca sampadā”ti.	These are the five endowments.”

❧

§ – AN 5 vagga 14 Rāja: Kings

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AN 5.131 Paṭhamacakkānuvattana: Wielding Power (1st)

131. Paṭhamacakkānuvattanasutta	131. Wielding Power (1st)
“Pañcahi, bhikkhave, aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṃ vatteti;	“monks, possessing five factors a wheel-turning monarch wields power only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.	And this power cannot be undermined by any human enemy.
Katamehi pañcahi?	What five?
Idha, bhikkhave, rājā cakkavattī atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca.	A wheel-turning monarch knows what is right, knows dharma, knows moderation, knows the right time, and knows the assembly.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṃ pavatteti;	A wheel-turning monarch who possesses these five factors wields power only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.	And this power cannot be undermined by any human enemy.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṃ sammāsambuddho dhammeneva anuttaraṃ dhammacakkaṃ pavatteti;	In the same way, possessing five factors a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamehi pañcahi?	What five?
Idha, bhikkhave, tathāgato arahaṃ sammāsambuddho atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū.	A Realized One knows what is right, knows dharma, knows moderation, knows the right time, and knows the assembly.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṃ sammāsambuddho dhammeneva anuttaraṃ dhammacakkaṃ pavatteti;	Possessing these five factors a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a Dharmic manner.
And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”	And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”
taṃ hoti dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.	taṃ hoti dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

AN 5.132 Dutiyacakkānuvattana: Wielding Power (2nd)

132. Dutiyacakkānuvattanasutta	132. Wielding Power (2nd)
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṃ cakkaṃ dhammeneva anuppavatteti;	“monks, possessing five factors a wheel-turning monarch’s eldest son continues to wield the power set in motion by his father only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.	And this power cannot be undermined by any human enemy.
Katamehi pañcahi?	What five?
Idha, bhikkhave, rañño cakkavattissa jeṭṭho putto atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca.	A wheel-turning monarch’s oldest son knows what is right, knows dharma, knows moderation, knows the right time, and knows the assembly.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṃ cakkaṃ dhammeneva anuppavatteti;	A wheel-turning monarch’s oldest son who possesses these five factors continues to wield the power set in motion by his father only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.	And this power cannot be undermined by any human enemy.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti;	In the same way, possessing five factors Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.
taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamehi pañcahi?	What five?
Idha, bhikkhave, sāriputto atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū.	Sāriputta knows what is right, knows dharma, knows moderation, knows the right time, and knows the assembly.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti;	Possessing these five factors Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.
And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”	And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”
taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.	taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

AN 5.133 Dhammarājā: A Dharmic King

133. Dhammarājāsutta	133. A Dharmic King
“Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā, sopi na arājakaṃ cakkaṃ vattetī”ti.	“monks, even a wheel-turning monarch, a just and Dharmic king, does not wield power without having their own king.”
Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā”ti?	“But who is the king of the wheel-turning monarch, the just and Dharmic king?”
“Dhammo, bhikkhū”ti bhagavā avoca.	“It is dharma, monk,” said the Buddha.
“Idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati antojanasmiṃ.	“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
Puna caparaṃ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati khattiyesu anuyantesu … pe … balakāyasmiṃ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu.	He provides just protection and security for his warrior-nobles, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds.
Sa kho so, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā antojanasmiṃ dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā khattiyesu anuyantesu balakāyasmiṃ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu dhammeneva cakkaṃ pavatteti;	When he has done this, he wields power only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.	And this power cannot be undermined by any human enemy.
Evamevaṃ kho, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati bhikkhūsu:	In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and Dharmic king, provides just protection and security for the monks, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabbaṃ;	‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.
evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabbaṃ;	This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.
evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabbaṃ;	This kind of mental action should be cultivated. This kind of mental action should not be cultivated.
evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo;	This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated.
evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’ti.	This kind of market town should be cultivated. This kind of market town should not be cultivated.’
Puna caparaṃ, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati bhikkhunīsu … pe … upāsakesu … pe … upāsikāsu:	In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and Dharmic king, provides just protection and security for the nuns … laymen … laywomen, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabbaṃ;	‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.
evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabbaṃ;	This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.
evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabbaṃ;	This kind of mental action should be cultivated. This kind of mental action should not be cultivated.
evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo;	This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated.
evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’ti.	This kind of market town should be cultivated. This kind of market town should not be cultivated.’
Sa kho so, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā bhikkhūsu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā bhikkhunīsu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā upāsakesu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā upāsikāsu dhammeneva anuttaraṃ dhammacakkaṃ pavatteti;	When a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security for the monks, nuns, laymen, and laywomen, he rolls forth the supreme Wheel of Dhamma only in a Dharmic manner.
And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”	And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”
taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.	taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

AN 5.134 Yassaṃdisaṃ: In Whatever Region

134. Yassaṃdisaṃsutta	134. In Whatever Region
“Pañcahi, bhikkhave, aṅgehi samannāgato rājā khattiyo muddhāvasitto yassaṃ yassaṃ disāyaṃ viharati, sakasmiṃyeva vijite viharati.	“monks, with five factors an anointed warrior-nobleic king lives in his own realm, no matter what region he lives in.
Katamehi pañcahi?	What five?
Idha, bhikkhave, rājā khattiyo muddhāvasitto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;	An anointed warrior-nobleic king is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
aḍḍho hoti mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro;	He is rich, affluent, and wealthy, with a full treasury and storehouses.
balavā kho pana hoti caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya;	He is powerful, having an army of four divisions that is obedient and carries out instructions.
pariṇāyako kho panassa hoti paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ;	He has a counselor who is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.
tassime cattāro dhammā yasaṃ paripācenti.	These four things bring his fame to fruition.
So iminā yasapañcamena dhammena samannāgato yassaṃ yassaṃ disāyaṃ viharati, sakasmiṃyeva vijite viharati.	With these five factors, including fame, an anointed warrior-nobleic king lives in his own realm, no matter what direction he lives in.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, bhikkhave, hoti vijitāvīnaṃ.	Because that is how it is for victors.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yassaṃ yassaṃ disāyaṃ viharati, vimuttacittova viharati.	In the same way, a monk with five dharmas lives with mind freed, no matter what region they live in.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu—	It’s when monk is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
rājāva khattiyo muddhāvasitto jātisampanno;	This is like the anointed warrior-nobleic king’s impeccable lineage.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā—	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
rājāva khattiyo muddhāvasitto aḍḍho mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro;	This is like the anointed warrior-nobleic king being rich, affluent, and wealthy, with full treasury and storehouses.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu—	They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
rājāva khattiyo muddhāvasitto balasampanno;	This is like the anointed warrior-nobleic king having power.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
rājāva khattiyo muddhāvasitto pariṇāyakasampanno;	This is like the anointed warrior-nobleic king having a counselor.
tassime cattāro dhammā vimuttiṃ paripācenti.	These four dharmas bring their freedom to fruition.
So iminā vimuttipañcamena dhammena samannāgato yassaṃ yassaṃ disāyaṃ viharati vimuttacittova viharati.	With these five dharmas, including freedom, they live in their own realm, no matter what region they live in.
Taṃ kissa hetu?	Why is that?
Because that is how it is for those whose mind is free.”	Because that is how it is for those whose mind is free.”
Evañhetaṃ, bhikkhave, hoti vimuttacittānan”ti.	Evañhetaṃ, bhikkhave, hoti vimuttacittānan”ti.

❧

AN 5.135 Paṭhamapatthanā: Aspiration (1st)

135. Paṭhamapatthanāsutta	135. Aspiration (1st)
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṃ pattheti.	“monks, an anointed warrior-nobleic king’s eldest son with five factors aspires to kingship.
Katamehi pañcahi?	What five?
Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;	It’s when an anointed warrior-nobleic king’s eldest son is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;	He is attractive, good-looking, lovely, of surpassing beauty.
mātāpitūnaṃ piyo hoti manāpo;	He is dear and beloved to his parents.
negamajānapadassa piyo hoti manāpo;	He is dear and beloved to the people of town and country.
yāni tāni raññaṃ khattiyānaṃ muddhāvasittānaṃ sippaṭṭhānāni hatthismiṃ vā assasmiṃ vā rathasmiṃ vā dhanusmiṃ vā tharusmiṃ vā tattha sikkhito hoti anavayo.	He is trained and skilled in the arts of anointed warrior-nobleic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.
Tassa evaṃ hoti:	He thinks:
‘ahaṃ khomhi ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.	‘I’m well born on both my mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Kasmāhaṃ rajjaṃ na pattheyyaṃ.	Why shouldn’t I aspire to kingship?
Ahaṃ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.	I’m attractive, good-looking, lovely, of surpassing beauty.
Kasmāhaṃ rajjaṃ na pattheyyaṃ.	Why shouldn’t I aspire to kingship?
Ahaṃ khomhi mātāpitūnaṃ piyo manāpo.	I’m dear and beloved to my parents.
Kasmāhaṃ rajjaṃ na pattheyyaṃ.	Why shouldn’t I aspire to kingship?
Ahaṃ khomhi negamajānapadassa piyo manāpo.	I’m dear and beloved to the people of town and country.
Kasmāhaṃ rajjaṃ na pattheyyaṃ.	Why shouldn’t I aspire to kingship?
Ahaṃ khomhi yāni tāni raññaṃ khattiyānaṃ muddhāvasittānaṃ sippaṭṭhānāni hatthismiṃ vā assasmiṃ vā rathasmiṃ vā dhanusmiṃ vā tharusmiṃ vā, tattha sikkhito anavayo.	I’m trained and skilled in the arts of anointed warrior-nobleic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.
Kasmāhaṃ rajjaṃ na pattheyyan’ti.	Why shouldn’t I aspire to kingship?’
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṃ pattheti.	An anointed warrior-nobleic king’s eldest son with these five factors aspires to kingship.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ pattheti.	In the same way, a monk with five dharmas aspires to end the asinine-inclinations.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a monk has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;	They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;	They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Tassa evaṃ hoti:	They think:
‘ahaṃ khomhi saddho, saddahāmi tathāgatassa bodhiṃ: “itipi so bhagavā arahaṃ sammāsambuddho … pe … satthā devamanussānaṃ buddho bhagavā”ti.	‘I am a person of justifiable-trust; I have justifiable-trust in the Realized One’s awakening …
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.	Why shouldn’t I aspire to end the asinine-inclinations?
Ahaṃ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.	I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.	Why shouldn’t I aspire to end the asinine-inclinations?
Ahaṃ khomhi asaṭho amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu.	I reveal myself honestly to the Teacher or sensible spiritual companions.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.	Why shouldn’t I aspire to end the asinine-inclinations?
Ahaṃ khomhi āraddhavīriyo viharāmi akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	I live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.	Why shouldn’t I aspire to end the asinine-inclinations?
Ahaṃ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyan’ti.	Why shouldn’t I aspire to end the asinine-inclinations?’
A mendicant with these five dharmas aspires to end the defilements.”	A monk with these five dharmas aspires to end the asinine-inclinations.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti.

❧

AN 5.136 Dutiyapatthanā: Aspiration (2nd)

136. Dutiyapatthanāsutta	136. Aspiration (2nd)
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṃ pattheti.	“monks, an anointed warrior-nobleic king’s eldest son with five factors aspires to become a viceroy.
Katamehi pañcahi?	What five?
Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;	It’s when an anointed warrior-nobleic king’s eldest son is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;	He is attractive, good-looking, lovely, of surpassing beauty.
mātāpitūnaṃ piyo hoti manāpo, balakāyassa piyo hoti manāpo;	He is dear and beloved to his parents. He is dear and beloved to the armed forces.
paṇḍito hoti viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ.	He is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.
Tassa evaṃ hoti:	He thinks:
‘ahaṃ khomhi ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Kasmāhaṃ oparajjaṃ na pattheyyaṃ.	‘I’m well born …
Ahaṃ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Kasmāhaṃ oparajjaṃ na pattheyyaṃ.	attractive …
Ahaṃ khomhi mātāpitūnaṃ piyo manāpo. Kasmāhaṃ oparajjaṃ na pattheyyaṃ.	dear and beloved to my parents …
Ahaṃ khomhi balakāyassa piyo manāpo. Kasmāhaṃ oparajjaṃ na pattheyyaṃ.	dear and beloved to the armed forces …
Ahaṃ khomhi paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ.	I’m astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.
Kasmāhaṃ oparajjaṃ na pattheyyan’ti.	Why shouldn’t I aspire to become a viceroy?’
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṃ pattheti.	An anointed warrior-nobleic king’s eldest son with these five factors aspires to become a viceroy.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ pattheti.	In the same way, a monk with five dharmas aspires to end the asinine-inclinations.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
catūsu satipaṭṭhānesu suppatiṭṭhitacitto hoti;	Their mind is firmly established in the four kinds of rememberfulness meditation.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Tassa evaṃ hoti:	They think:
‘ahaṃ khomhi sīlavā, pātimokkhasaṃvarasaṃvuto viharāmi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhāmi sikkhāpadesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.	‘I’m ethical …
Ahaṃ khomhi bahussuto sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.	learned …
Ahaṃ khomhi catūsu satipaṭṭhānesu suppatiṭṭhitacitto. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.	rememberful …
Ahaṃ khomhi āraddhavīriyo viharāmi akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.	energetic …
Ahaṃ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyan’ti.	Why shouldn’t I aspire to end the asinine-inclinations?’
A mendicant with these five dharmas aspires to end the defilements.”	A monk with these five dharmas aspires to end the asinine-inclinations.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti.

❧

AN 5.137 Appaṃsupati: Little Sleep

137. Appaṃsupatisutta	137. Little Sleep
“Pañcime, bhikkhave, appaṃ rattiyā supanti, bahuṃ jagganti.	“monks, these five sleep little at night, staying mostly awake.
Katame pañca?	What five?
Itthī, bhikkhave, purisādhippāyā appaṃ rattiyā supati, bahuṃ jaggati.	A woman longing for a man.
Puriso, bhikkhave, itthādhippāyo appaṃ rattiyā supati, bahuṃ jaggati.	A man longing for a woman.
Coro, bhikkhave, ādānādhippāyo appaṃ rattiyā supati, bahuṃ jaggati.	A thief longing for their loot.
Rājā, bhikkhave, rājakaraṇīyesu yutto appaṃ rattiyā supati, bahuṃ jaggati.	A king busy with his duties.
Bhikkhu, bhikkhave, visaṃyogādhippāyo appaṃ rattiyā supati, bahuṃ jaggati.	A monk longing for freedom from attachment.
These five sleep little at night, staying mostly awake.”	These five sleep little at night, staying mostly awake.”
Ime kho, bhikkhave, pañca appaṃ rattiyā supanti, bahuṃ jaggantī”ti.	Ime kho, bhikkhave, pañca appaṃ rattiyā supanti, bahuṃ jaggantī”ti.

AN 5.138 Bhattādaka: Eating Food

138. Bhattādakasutta	138. Eating Food
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo bhattādako ca hoti okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca rañño nāgotveva saṅkhaṃ gacchati.	“monks, a royal bull elephant with five factors eats food, takes up space, drops dung, and takes a ticket, yet is still considered to be a royal bull elephant.
Katamehi pañcahi?	What five?
Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.	It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo bhattādako ca okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca, rañño nāgotveva saṅkhaṃ gacchati.	A royal bull elephant with these five factors eats food, takes up space, drops dung, and takes a ticket, yet is still considered to be a royal bull elephant.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti, okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchati.	In the same way, a monk with five dharmas eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still considered to be a monk.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.	It’s when a monk can’t endure sights, sounds, smells, tastes, and touches.
A mendicant with these five dharmas eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still considered to be a mendicant.”	A monk with these five dharmas eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still considered to be a monk.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchatī”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchatī”ti.

AN 5.139 Akkhama: Cannot Endure

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(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^5.139.1 - (five ways elephant not resilient)
AN ^5.139.1.1 - (form)
AN ^5.139.1.2 - (sound)
AN ^5.139.1.3 - (smell)
AN ^5.139.1.4 - (taste)
AN ^5.139.1.5 - (touch)
AN ^5.139.2 - (five ways monk not resilient)
AN ^5.139.2.1 - (form)
AN ^5.139.2.2 - (sound)
AN ^5.139.2.3 - (smell)
AN ^5.139.2.4 - (taste)
AN ^5.139.2.5 - (touch)
AN ^5.139.3 - (five ways elephant is resilient)
AN ^5.139.3.1 - (form)
AN ^5.139.3.2 - (sound)
AN ^5.139.3.3 - (smell)
AN ^5.139.3.4 - (taste)
AN ^5.139.3.5 - (touch)
AN ^5.139.4 - (five ways monk is resilient)
AN ^5.139.4.1 - (form)
AN ^5.139.4.2 - (sound)
AN ^5.139.4.3 - (smell)
AN ^5.139.4.4 - (taste)
AN ^5.139.4.5 - (touch)

§139.1 – (five ways elephant not resilient)

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“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo, na rañño aṅgaṃtveva saṅkhaṃ gacchati.	“monks, a royal bull elephant with five factors is not worthy of a king, not fit to serve a king, and is not considered a factor of kingship.
Katamehi pañcahi?	What five?
Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.	It’s when a royal bull elephant can’t patiently-endure [visible]-forms, sounds, smells, tastes, and touches.

§1.1 – (form)

Kathañca, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ?	And how is it that a royal bull elephant can’t patiently-endure [visible]-forms?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ.	It’s when a royal bull elephant gone to battle falters and founders at the [visible]-form of a division of elephants, of cavalry, of chariots, or of infantry. It doesn’t stay firm, and fails to plunge into battle.
Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ. (1)	That’s how a royal bull elephant can’t patiently-endure [visible]-forms.

§1.2 – (sound)

Kathañca, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ?	And how is it that a royal bull elephant can’t patiently-endure sounds?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ.	It’s when a royal bull elephant gone to battle falters and founders at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It doesn’t stay firm, and fails to plunge into battle.
Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ. (2)	That’s how a royal bull elephant can’t patiently-endure sounds.

§1.3 – (smell)

Kathañca, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ?	And how is it that a royal bull elephant can’t patiently-endure smells?
Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ.	It’s when a royal bull elephant gone to battle falters and founders when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It doesn’t stay firm, and fails to plunge into battle.
Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ. (3)	That’s how a royal bull elephant can’t patiently-endure smells.

§1.4 – (taste)

Kathañca, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ?	And how is it that a royal bull elephant can’t patiently-endure tastes?
Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ.	It’s when a royal bull elephant gone to battle falters and founders when it misses a meal of grass and water, or it misses two, three, four, or five meals. It doesn’t stay firm, and fails to plunge into battle.
Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ. (4)	That’s how a royal bull elephant can’t patiently-endure tastes.

§1.5 – (touch)

Kathañca, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ?	And how is it that a royal bull elephant can’t patiently-endure touches?
Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ.	It’s when a royal bull elephant gone to battle falters and founders when struck by a swift arrow, or by two, three, four, or five swift arrows. It doesn’t stay firm, and fails to plunge into battle.
Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ. (5)	That’s how a royal bull elephant can’t patiently-endure touches.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo na rañño aṅgaṃtveva saṅkhaṃ gacchati.	A royal bull elephant with these five factors is not worthy of a king, not fit to serve a king, and is not considered a factor of kingship.

§139.2 – (five ways monk not resilient)

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Evamevaṃ kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with five dharmas is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a teacher’s offering, not worthy of veneration with joined palms, and is not the supreme field of merit for the world.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.	It’s when a monk can’t patiently-endure [visible]-forms, sounds, smells, tastes, and touches.

§2.1 – (form)

Kathañca, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ?	And how is it that a monk can’t patiently-endure [visible]-forms?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe sārajjati, na sakkoti cittaṃ samādahituṃ.	It’s when a monk, seeing a [visible]-form with their eyes, is aroused by a desirable [visible]-form, so is not able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ. (1)	That’s how a monk can’t patiently-endure [visible]-forms.

§2.2 – (sound)

Kathañca, bhikkhave, bhikkhu akkhamo hoti saddānaṃ?	And how is it that a monk can’t patiently-endure sounds?
Idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde sārajjati, na sakkoti cittaṃ samādahituṃ.	It’s when a monk, hearing a sound with their ears, is aroused by a desirable sound, so is not able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti saddānaṃ. (2)	That’s how a monk can’t patiently-endure sounds.

§2.3 – (smell)

Kathañca, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ?	And how is it that a monk can’t patiently-endure smells?
Idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṃ samādahituṃ.	It’s when a monk, smelling an odor with their nose, is aroused by a desirable smell, so is not able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ. (3)	That’s how a monk can’t patiently-endure smells.

§2.4 – (taste)

Kathañca, bhikkhave, bhikkhu akkhamo hoti rasānaṃ?	And how is it that a monk can’t patiently-endure tastes?
Idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṃ samādahituṃ.	It’s when a monk, tasting a flavor with their tongue, is aroused by desirable tastes, so is not able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rasānaṃ. (4)	That’s how a monk can’t patiently-endure tastes.

§2.5 – (touch)

Kathañca, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ?	And how is it that a monk can’t patiently-endure touches?
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṃ samādahituṃ.	It’s when a monk, feeling a touch with their body, is aroused by a desirable touch, so is not able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ. (5)	That’s how a monk can’t patiently-endure touches.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa.	A monk with these five dharmas is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a teacher’s offering, not worthy of veneration with joined palms, and is not the supreme field of merit for the world.

§139.3 – (five ways elephant is resilient)

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Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.	A royal bull elephant with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi pañcahi?	What five?
Idha, bhikkhave, rañño nāgo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ.	It’s when a royal bull elephant can patiently-endure [visible]-forms, sounds, smells, tastes, and touches.

§3.1 – (form)

Kathañca, bhikkhave, rañño nāgo khamo hoti rūpānaṃ?	And how is it that a royal bull elephant can patiently-endure [visible]-forms?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ.	It’s when a royal bull elephant gone to battle does not falter or founder at the [visible]-form of a division of elephants, of cavalry, of chariots, or of infantry. It stays firm, and plunges into battle.
Evaṃ kho, bhikkhave, rañño nāgo khamo hoti rūpānaṃ. (1)	That’s how a royal bull elephant can patiently-endure [visible]-forms.

§3.2 – (sound)

Kathañca, bhikkhave, rañño nāgo khamo hoti saddānaṃ?	And how is it that a royal bull elephant can patiently-endure sounds?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ.	It’s when a royal bull elephant does not falter or founder at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It stays firm, and plunges into battle.
Evaṃ kho, bhikkhave, rañño nāgo khamo hoti saddānaṃ. (2)	That’s how a royal bull elephant can patiently-endure sounds.

§3.3 – (smell)

Kathañca, bhikkhave, rañño nāgo khamo hoti gandhānaṃ?	And how is it that a royal bull elephant can patiently-endure smells?
Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ.	It’s when a royal bull elephant gone to battle does not falter or founder when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It stays firm, and plunges into battle.
Evaṃ kho, bhikkhave, rañño nāgo khamo hoti gandhānaṃ. (3)	That’s how a royal bull elephant can patiently-endure smells.

§3.4 – (taste)

Kathañca, bhikkhave, rañño nāgo khamo hoti rasānaṃ?	And how is it that a royal bull elephant can patiently-endure tastes?
Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ.	It’s when a royal bull elephant gone to battle does not falter or founder when it misses a meal of grass and water, or it misses two, three, four, or five meals. It stays firm, and plunges into battle.
Evaṃ kho, bhikkhave, rañño nāgo khamo hoti rasānaṃ. (4)	That’s how a royal bull elephant can patiently-endure tastes.

§3.5 – (touch)

Kathañca, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ?	And how is it that a royal bull elephant can patiently-endure touches?
Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ.	It’s when a royal bull elephant gone to battle does not falter or founder when struck by a swift arrow, or by two, three, four, or five swift arrows. It stays firm, and plunges into battle.
Evaṃ kho, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ. (5)	That’s how a royal bull elephant can patiently-endure touches.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.	A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

§139.4 – (five ways monk is resilient)

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Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with five dharmas is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ.	It’s when a monk can patiently-endure [visible]-forms, sounds, smells, tastes, and touches.

§4.1 – (form)

Kathañca, bhikkhave, bhikkhu khamo hoti rūpānaṃ?	And how is it that a monk can patiently-endure [visible]-forms?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe na sārajjati, sakkoti cittaṃ samādahituṃ.	It’s when a monk, seeing a [visible]-form with their eyes, is not aroused by a desirable [visible]-form, so is able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu khamo hoti rūpānaṃ. (1)	That’s how a monk can patiently-endure [visible]-forms.

§4.2 – (sound)

Kathañca, bhikkhave, bhikkhu khamo hoti saddānaṃ?	And how is it that a monk can patiently-endure sounds?
Idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde na sārajjati, sakkoti cittaṃ samādahituṃ.	It’s when a monk, hearing a sound with their ears, is not aroused by desirable sounds, so is able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu khamo hoti saddānaṃ. (2)	That’s how a monk can patiently-endure sounds.

§4.3 – (smell)

Kathañca, bhikkhave, bhikkhu khamo hoti gandhānaṃ.	And how is it that a monk can patiently-endure smells?
Idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṃ samādahituṃ.	It’s when a monk, smelling an odor with their nose, is not aroused by a desirable smell, so is able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu khamo hoti gandhānaṃ. (3)	That’s how a monk can patiently-endure smells.

§4.4 – (taste)

Kathañca, bhikkhave, bhikkhu khamo hoti rasānaṃ?	And how is it that a monk can patiently-endure tastes?
Idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase na sārajjati, sakkoti cittaṃ samādahituṃ.	It’s when a monk, tasting a flavor with their tongue, is not aroused by desirable tastes, so is able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu khamo hoti rasānaṃ. (4)	That’s how a monk can patiently-endure tastes.

§4.5 – (touch)

Kathañca, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ?	And how is it that a monk can patiently-endure touches?
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṃ samādahituṃ.	It’s when a monk, feeling a touch with their body, is not aroused by a desirable touch, so is able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ. (5)	That’s how a monk can patiently-endure touches.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these five dharmas is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

❧

AN 5.140 Sota: A Listener

140. Sotasutta	140. A Listener
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.	“monks, a royal bull elephant with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi pañcahi?	What five?
Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.	A royal bull elephant listens, destroys, protects, endures, and goes fast.
Kathañca, bhikkhave, rañño nāgo sotā hoti?	And how does a royal bull elephant listen?
Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti—	It’s when a royal bull elephant pays heed, pays attention, engages wholeheartedly, and lends an ear to whatever task the elephant trainer has it do,
yadi vā katapubbaṃ yadi vā akatapubbaṃ— taṃ aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto suṇāti.	whether or not it has done it before.
Evaṃ kho, bhikkhave, rañño nāgo sotā hoti. (1)	That’s how a royal bull elephant listens.
Kathañca, bhikkhave, rañño nāgo hantā hoti?	And how does a royal bull elephant destroy?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati.	It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers.
Evaṃ kho, bhikkhave, rañño nāgo hantā hoti. (2)	That’s how a royal bull elephant destroys.
Kathañca, bhikkhave, rañño nāgo rakkhitā hoti?	And how does a royal bull elephant protect?
Idha, bhikkhave, rañño nāgo saṅgāmagato rakkhati purimaṃ kāyaṃ, rakkhati pacchimaṃ kāyaṃ, rakkhati purime pāde, rakkhati pacchime pāde, rakkhati sīsaṃ, rakkhati kaṇṇe, rakkhati dante, rakkhati soṇḍaṃ, rakkhati vāladhiṃ, rakkhati hatthāruhaṃ.	It’s when a royal bull elephant in battle protects its fore-quarters and hind-quarters, its fore-feet and hind-feet, and its head, ears, tusks, trunk, tail, and rider.
Evaṃ kho, bhikkhave, rañño nāgo rakkhitā hoti. (3)	That’s how a royal bull elephant protects.
Kathañca, bhikkhave, rañño nāgo khantā hoti?	And how does a royal bull elephant endure?
Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ.	It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals.
Evaṃ kho, bhikkhave, rañño nāgo khantā hoti. (4)	That’s how a royal bull elephant endures.
Kathañca, bhikkhave, rañño nāgo gantā hoti?	And how does a royal bull elephant go fast?
Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti—	It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it,
yadi vā gatapubbaṃ yadi vā agatapubbaṃ— taṃ khippameva gantā hoti.	whether or not it has been there before.
Evaṃ kho, bhikkhave, rañño nāgo gantā hoti. (5)	That’s how a royal bull elephant goes fast.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.	A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with five dharmas is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.	A monk listens, destroys, protects, endures, and goes fast.
Kathañca, bhikkhave, bhikkhu sotā hoti?	And how does a monk listen?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṅkatvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto dhammaṃ suṇāti.	It’s when a monk pays heed, pays attention, engages wholeheartedly, and lends an ear when The Dharma and training proclaimed by a Realized One is being taught.
Evaṃ kho, bhikkhave, bhikkhu sotā hoti. (1)	That’s how a monk listens.
Kathañca, bhikkhave, bhikkhu hantā hoti?	And how does a monk destroy?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterated them.
Evaṃ kho, bhikkhave, bhikkhu hantā hoti. (2)	That’s how a monk destroys.
Kathañca, bhikkhave, bhikkhu rakkhitā hoti?	And how does a monk protect?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When a monk sees a sight with the eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …	Hearing a sound with the ears …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with the body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	Knowing a thought with the mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
Evaṃ kho, bhikkhave, bhikkhu rakkhitā hoti. (3)	That’s how a monk protects.
Kathañca, bhikkhave, bhikkhu khantā hoti?	And how does a monk endure?
Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ; duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	It’s when a monk endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Evaṃ kho, bhikkhave, bhikkhu khantā hoti. (4)	That’s how a monk endures.
Kathañca, bhikkhave, bhikkhu gantā hoti?	And how does a monk go fast?
Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti.	It’s when a monk swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Evaṃ kho, bhikkhave, bhikkhu gantā hoti. (5)	That’s how a monk goes fast.
A mendicant with these five dharmas … is the supreme field of merit for the world.”	A monk with these five dharmas … is the supreme field of merit for the world.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.

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§ – AN 5 vagga 15 Tikaṇḍakī: (name of place)

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AN 5.141 Avajānāti: Scorn

141. Avajānātisutta	141. Scorn
“Pañcime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these five people are found in the world.
Katame pañca?	What five?
Datvā avajānāti, saṃvāsena avajānāti, ādheyyamukho hoti, lolo hoti, mando momūho hoti.	One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid.
Kathañca, bhikkhave, puggalo datvā avajānāti?	And how does a person give then scorn?
Idha, bhikkhave, puggalo puggalassa deti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ.	It’s when a person gives someone robes, alms-food, lodgings, and medicines and supplies for the sick.
Tassa evaṃ hoti:	They think:
‘ahaṃ demi;	‘I give;
ayaṃ paṭiggaṇhātī’ti.	this one receives.’
Tamenaṃ datvā avajānāti.	They give to that person, then they scorn them.
Evaṃ kho, bhikkhave, puggalo datvā avajānāti.	That’s how a person gives then scorns.
Kathañca, bhikkhave, puggalo saṃvāsena avajānāti?	And how does a person live together then scorn?
Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasati dve vā tīṇi vā vassāni.	It’s when a person lives with someone else for two or three years.
Tamenaṃ saṃvāsena avajānāti.	They live together with that person, then they scorn them.
Evaṃ kho, bhikkhave, puggalo saṃvāsena avajānāti.	That’s how a person live together then scorns.
Kathañca, bhikkhave, puggalo ādheyyamukho hoti?	And how is a person gullible for gossip?
Idha, bhikkhave, ekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne taṃ khippaññeva adhimuccitā hoti.	It’s when they’re very quick to believe what a certain person says in praise or criticism of another.
Evaṃ kho, bhikkhave, puggalo ādheyyamukho hoti.	That’s how a person is gullible for gossip.
Kathañca, bhikkhave, puggalo lolo hoti?	And how is a person impulsive?
Idha, bhikkhave, ekacco puggalo ittarasaddho hoti ittarabhattī ittarapemo ittarappasādo.	It’s when a certain person is fickle in justifiable-trust, devotion, fondness, and confidence.
Evaṃ kho, bhikkhave, puggalo lolo hoti.	That’s how a person is impulsive.
Kathañca, bhikkhave, puggalo mando momūho hoti?	And how is a person dull and stupid?
Idha, bhikkhave, ekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti.	It’s when they don’t know the difference between dharmas that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Evaṃ kho, bhikkhave, puggalo mando momūho hoti.	That’s how a person is dull and stupid.
Ime kho, bhikkhave, pañca puggalā santo saṃvijjamānā lokasmin”ti.	These are the five people found in the world.”

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AN 5.142 Ārabhati: Violation

142. Ārabhatisutta	142. Violation
“Pañcime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these five people are found in the world.
Katame pañca?	What five?
Idha, bhikkhave, ekacco puggalo ārabhati ca vippaṭisārī ca hoti;	One person violates and regrets it.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (1)	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Idha pana, bhikkhave, ekacco puggalo ārabhati, na vippaṭisārī hoti;	One person violates and doesn’t regret it.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (2)	And they don’t understand …
Idha pana, bhikkhave, ekacco puggalo na ārabhati, vippaṭisārī hoti;	One person doesn’t violate yet still feels regret.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (3)	And they don’t understand …
Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti;	One person neither violates nor regrets.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (4)	But they don’t understand …
Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti;	One person neither violates nor regrets.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (5)	And they do understand where those arisen bad, unskillful Dharmas cease without anything left over.
Tatra, bhikkhave, yvāyaṃ puggalo ārabhati ca vippaṭisārī ca hoti,	Take the case of the person who violates and regrets it.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti,	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
so evamassa vacanīyo:	They should be told:
‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu;	‘Venerable, the asinine-inclinations born of violation are found in you, and the asinine-inclinations born of regret grow. You would do well to give up the asinine-inclinations born of violation and get rid of the asinine-inclinations born of regret, and then develop the mind and wisdom.
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (1)	In this way you’ll become just like the fifth person.’
Tatra, bhikkhave, yvāyaṃ puggalo ārabhati na vippaṭisārī hoti,	Take the case of the person who violates and doesn’t regret it.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti,	And they don’t understand…
so evamassa vacanīyo:	They should be told:
‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya cittaṃ paññañca bhāvetu;	‘Venerable, the asinine-inclinations born of violation are found in you, but the asinine-inclinations born of regret don’t grow. You would do well to give up the asinine-inclinations born of violation, and then develop the mind and wisdom.
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (2)	In this way you’ll become just like the fifth person.’
Tatra, bhikkhave, yvāyaṃ puggalo na ārabhati vippaṭisārī hoti,	Take the case of the person who doesn’t violate yet feels regret.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti,	And they don’t understand…
so evamassa vacanīyo:	They should be told:
‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu;	‘Venerable, the asinine-inclinations born of violation are not found in you, yet the asinine-inclinations born of regret grow. You would do well to get rid of the asinine-inclinations born of regret, and then develop the mind and wisdom.
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (3)	In this way you’ll become just like the fifth person.’
Tatra, bhikkhave, yvāyaṃ puggalo na ārabhati na vippaṭisārī hoti,	Take the case of the person who neither violates nor regrets.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti,	But they don’t understand…
so evamassa vacanīyo:	They should be told:
‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā cittaṃ paññañca bhāvetu;	‘Venerable, the asinine-inclinations born of violation are not found in you, and the asinine-inclinations born of regret don’t grow. You would do well to develop the mind and wisdom.
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (4)	In this way you’ll become just like the fifth person.’
Iti kho, bhikkhave, ime cattāro puggalā amunā pañcamena puggalena evaṃ ovadiyamānā evaṃ anusāsiyamānā anupubbena āsavānaṃ khayaṃ pāpuṇantī”ti.	And so, monks, when these four people are advised and instructed by comparison with the fifth person, they gradually attain the ending of asinine-inclinations.”

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AN 5.143 Sārandada: At Sārandada

143. Sārandadasutta	143. At Sārandada
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Tena kho pana samayena pañcamattānaṃ licchavisatānaṃ sārandade cetiye sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Now at that time around five hundred Licchavis were sitting together at the Sārandada shrine, and this discussion came up among them:
“pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmiṃ.	“The appearance of five treasures is rare in the world.
Katamesaṃ pañcannaṃ?	What five?
Hatthiratanassa pātubhāvo dullabho lokasmiṃ, assaratanassa pātubhāvo dullabho lokasmiṃ, maṇiratanassa pātubhāvo dullabho lokasmiṃ, itthiratanassa pātubhāvo dullabho lokasmiṃ, gahapatiratanassa pātubhāvo dullabho lokasmiṃ.	The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure.
Imesaṃ pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti.	The appearance of these five treasures is rare in the world.”
Atha kho te licchavī magge purisaṃ ṭhapesuṃ:	Then those Licchavis sent a man out on to the road.
“yadā tvaṃ, ambho purisa, passeyyāsi bhagavantaṃ, atha amhākaṃ āroceyyāsī”ti.	“Mister, please tell us when you see the Buddha.”
Addasā kho so puriso bhagavantaṃ dūratova āgacchantaṃ;	That man saw the Buddha coming off in the distance.
disvāna yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca:	Seeing this, he went to the Licchavis and said:
“ayaṃ so, bhante, bhagavā gacchati arahaṃ sammāsambuddho;	“Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming.
yassadāni kālaṃ maññathā”ti.	Please go at your convenience.”
Atha kho te licchavī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te licchavī bhagavantaṃ etadavocuṃ:	Then those Licchavis went up to the Buddha, bowed, stood to one side, and said to him:
“Sādhu, bhante, yena sārandadaṃ cetiyaṃ tenupasaṅkamatu anukampaṃ upādāyā”ti.	“Please go to the Sārandada shrine, out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho bhagavā yena sārandadaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te licchavī etadavoca:	Then the Buddha went up to the Sārandada shrine, where he sat on the seat spread out, and said to the Licchavis:
“kāya nuttha, licchavī, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Licchavis, what were you sitting talking about just now? What conversation was unfinished?”
“Idha, bhante, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	“Well, Master Gotama, this discussion came up among us while we were sitting together:
‘pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmiṃ. Katamesaṃ pañcannaṃ? Hatthiratanassa pātubhāvo dullabho lokasmiṃ, assaratanassa pātubhāvo dullabho lokasmiṃ, maṇiratanassa pātubhāvo dullabho lokasmiṃ, itthiratanassa pātubhāvo dullabho lokasmiṃ, gahapatiratanassa pātubhāvo dullabho lokasmiṃ. Imesaṃ pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin’”ti.	‘The appearance of five treasures is rare in the world. …’”
“Kāmādhimuttānaṃ vata bho licchavīnaṃ kāmaṃyeva ārabbha antarākathā udapādi.	“You Licchavis are so fixated on sensual pleasures, that’s the only discussion that came up!
Pañcannaṃ, licchavī, ratanānaṃ pātubhāvo dullabho lokasmiṃ.	Licchavis, the appearance of five treasures is rare in the world.
Katamesaṃ pañcannaṃ?	What five?
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ,	The appearance of a Realized One, a perfected one, a fully awakened Buddha.
tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ,	A person who explains The Dharma and training proclaimed by a Realized One.
tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ,	A person who understands The Dharma and training proclaimed by a Realized One.
tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṃ,	A person who practices in line with The Dharma.
kataññū katavedī puggalo dullabho lokasmiṃ.	A person who is grateful and thankful.
Imesaṃ kho, licchavī, pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti.	The appearance of these five treasures is rare in the world.”

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AN 5.144 Tikaṇḍakī: At Tikaṇḍakī

144. Tikaṇḍakīsutta	144. At Tikaṇḍakī
Ekaṃ samayaṃ bhagavā sākete viharati tikaṇḍakīvane.	At one time the Buddha was staying near Sāketa, in Tikaṇḍakī Wood.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Sādhu, bhikkhave, bhikkhu kālena kālaṃ appaṭikūle paṭikūlasaññī vihareyya.	“monks, a monk would do well to meditate from time to time perceiving the following:
appaṭikūle paṭikūlasaññī vihareyya.	the repulsive in the unrepulsive,
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūle appaṭikūlasaññī vihareyya.	the unrepulsive in the repulsive,
Sādhu, bhikkhave, bhikkhu kālena kālaṃ appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya.	the repulsive in both the unrepulsive and the repulsive, and
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya.	the unrepulsive in both the repulsive and the unrepulsive.
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya sato sampajāno.	A monk would do well to meditate from time to time staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle paṭikūlasaññī vihareyya?	For what reason should a monk meditate perceiving the repulsive in the unrepulsive?
‘Mā me rajanīyesu dhammesu rāgo udapādī’ti—	‘May greed not arise in me for things that arouse greed.’
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle paṭikūlasaññī vihareyya.	A monk should meditate perceiving the repulsive in the unrepulsive for this reason.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle appaṭikūlasaññī vihareyya?	For what reason should a monk meditate perceiving the unrepulsive in the repulsive?
‘Mā me dosanīyesu dhammesu doso udapādī’ti— idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle appaṭikūlasaññī vihareyya.	‘May hate not arise in me for things that provoke hate.’ …
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya?	For what reason should a monk meditate perceiving the repulsive in both the unrepulsive and the repulsive?
‘Mā me rajanīyesu dhammesu rāgo udapādi, mā me dosanīyesu dhammesu doso udapādī’ti— idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya.	‘May greed not arise in me for things that arouse greed. May hate not arise in me for things that provoke hate.’ …
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya?	For what reason should a monk meditate perceiving the unrepulsive in both the repulsive and the unrepulsive?
‘Mā me dosanīyesu dhammesu doso udapādi, mā me rajanīyesu dhammesu rāgo udapādī’ti— idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya.	‘May hate not arise in me for things that provoke hate. May greed not arise in me for things that arouse greed.’ …
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya?	For what reason should a monk meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive?
‘Sato sampajāno mā me kvacani katthaci kiñcanaṃ rajanīyesu dhammesu rāgo udapādi, mā me kvacani katthaci kiñcanaṃ dosanīyesu dhammesu doso udapādi, mā me kvacani katthaci kiñcanaṃ mohanīyesu dhammesu moho udapādī’ti—	‘May no greed for things that arouse greed, hate for things that provoke hate, or delusion for things that promote delusion arise in me in any way at all.’
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya sato sampajāno”ti.	For this reason a monk should meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive.”

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AN 5.145 Niraya: Hell

145. Nirayasutta	145. Hell
“Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti.	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with five dharmas is raised up to heaven
Katamehi pañcahi?	What five?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these five dharmas is raised up to heaven.”

AN 5.146 Mitta: A Friend

146. Mittasutta	146. A Friend
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto na sevitabbo.	“monks, you shouldn’t associate with a monk friend who has five dharmas.
Katamehi pañcahi?	What five?
Kammantaṃ kāreti, adhikaraṇaṃ ādiyati, pāmokkhesu bhikkhūsu paṭiviruddho hoti, dīghacārikaṃ anavatthacārikaṃ anuyutto viharati, nappaṭibalo hoti kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ.	They start up work projects. They take up disciplinary issues. They conflict with leading monks. They like long and aimless wandering. They’re unable to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto na sevitabbo.	monks, you shouldn’t associate with a monk friend who has these five dharmas.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto sevitabbo.	You should associate with a monk friend who has five dharmas.
Katamehi pañcahi?	What five?
Na kammantaṃ kāreti, na adhikaraṇaṃ ādiyati, na pāmokkhesu bhikkhūsu paṭiviruddho hoti, na dīghacārikaṃ anavatthacārikaṃ anuyutto viharati, paṭibalo hoti kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ.	They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading monks. They don’t like long and aimless wandering. They’re able to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto sevitabbo”ti.	You should associate with a monk friend who has these five dharmas.”

AN 5.147 Asappurisadāna: Gifts of a Bad Person

147. Asappurisadānasutta	147. Gifts of a Bad Person
“Pañcimāni, bhikkhave, asappurisadānāni.	“monks, there are these five gifts of a bad person.
Katamāni pañca?	What five?
Asakkaccaṃ deti, acittīkatvā deti, asahatthā deti, apaviddhaṃ deti, anāgamanadiṭṭhiko deti.	They give carelessly. They give thoughtlessly. They don’t give with their own hand. They give the dregs. They give without consideration for consequences.
Imāni kho, bhikkhave, pañca asappurisadānāni.	These are the five gifts of a bad person.
Pañcimāni, bhikkhave, sappurisadānāni.	There are these five gifts of a good person.
Katamāni pañca?	What five?
Sakkaccaṃ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṃ deti, āgamanadiṭṭhiko deti.	They give carefully. They give thoughtfully. They give with their own hand. They don’t give the dregs. They give with consideration for consequences.
Imāni kho, bhikkhave, pañca sappurisadānānī”ti.	These are the five gifts of a good person.”

AN 5.148 Sappurisadāna: Gifts of a Good Person

148. Sappurisadānasutta	148. Gifts of a Good Person
“Pañcimāni, bhikkhave, sappurisadānāni.	“There are these five gifts of a good person.
Katamāni pañca?	What five?
Saddhāya dānaṃ deti, sakkaccaṃ dānaṃ deti, kālena dānaṃ deti, anuggahitacitto dānaṃ deti, attānañca parañca anupahacca dānaṃ deti.	They give a gift out of justifiable-trust. They give a gift carefully. They give a gift at the right time. They give a gift with no strings attached. They give a gift without hurting themselves or others.
Saddhāya kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo, abhirūpo ca hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.	Having given a gift out of justifiable-trust, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And they’re attractive, good-looking, lovely, of surpassing beauty.
Sakkaccaṃ kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo.	Having given a gift carefully, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti.	And their children, wives, bondservants, workers, and staff want to listen. They pay attention and try to understand.
Kālena kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo;	Having given a gift at the right time, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.
kālāgatā cassa atthā pacurā honti.	And when the time is right, they get all that they need.
Anuggahitacitto kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo;	Having given a gift with no strings attached, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.
uḷāresu ca pañcasu kāmaguṇesu bhogāya cittaṃ namati.	And their mind tends to enjoy the five refined kinds of sensual stimulation.
Attānañca parañca anupahacca kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo;	Having given a gift without hurting themselves or others, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.
na cassa kutoci bhogānaṃ upaghāto āgacchati aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato.	And no damage comes to their property from anywhere, whether fire, flood, rulers, bandits, or unloved heirs.
Imāni kho, bhikkhave, pañca sappurisadānānī”ti.	These are the five gifts of a good person.”

AN 5.149 Paṭhamasamayavimutta: Temporarily Free (1st)

149. Paṭhamasamayavimuttasutta	149. Temporarily Free (1st)
“Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.	“monks, these five things lead to the decline of a monk who is temporarily free.
Katame pañca?	What five?
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ na paccavekkhati.	They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.
Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.	These five things lead to the decline of a monk who is temporarily free.
Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti.	These five things don’t lead to the decline of a monk who is temporarily free.
Katame pañca?	What five?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ paccavekkhati.	They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.
Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattantī”ti.	These five things don’t lead to the decline of a monk who is temporarily free.”

AN 5.150 Dutiyasamayavimutta: Temporarily Free (2nd)

150. Dutiyasamayavimuttasutta	150. Temporarily Free (2nd)
“Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.	“monks, these five things lead to the decline of a monk who is temporarily free.
Katame pañca?	What five?
Kammārāmatā, bhassārāmatā, niddārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā.	They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much.
Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.	These five things lead to the decline of a monk who is temporarily free.
Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti.	These five things don’t lead to the decline of a monk who is temporarily free.
Katame pañca?	What five?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, indriyesu guttadvāratā, bhojane mattaññutā.	They don’t relish work, talk, sleep, and company. They guard the sense doors and they have moderation in eating.
Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattantī”ti.	These five things don’t lead to the decline of a monk who is temporarily free.”

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§ – AN 5 vagga 16 Sa-d-dhamma: True Dharma

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AN 5.151 Paṭhama-sammatta-niyāma: Inevitability Regarding the Right Path (1st)

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(2023 SP-FLUENT translation by frankk‍)

“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	“monks, someone with five dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.
Katamehi pañcahi?	What five?
Kathaṃ paribhoti,	1. They disparage the talk,
kathikaṃ paribhoti,	2. They disparage the speaker,
attānaṃ paribhoti,	3. They disparage themselves.
vikkhittacitto dhammaṃ suṇāti,	4. with a distracted mind, they listen to The Dharma.
anekaggacitto ayoniso ca manasi karoti.	5. without singular-focus, they un-wisely pay attention.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with these five dharmas is unable to enter the sure path with regards to skillful Dharmas, even when listening to the true Dharma.

(the opposite 5)

Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi pañcahi?	What five?
Na kathaṃ paribhoti,	1. They don’t disparage the talk,
na kathikaṃ paribhoti,	2. They don’t disparage the speaker,
na attānaṃ paribhoti,	3. They don’t disparage themselves.
a-vikkhitta-citto dhammaṃ suṇāti,	4. with an undistracted mind, they listen to The ☸Dharma .
ekagga-citto yoniso ca manasi karoti.	5. with a mind of singular-focus, they wisely pay attention.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.	Someone with these five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.”

AN 5.152 Dutiyasammattaniyāma: Inevitability Regarding the Right Path (2nd)

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152. Dutiyasammattaniyāmasutta	152. Inevitability Regarding the Right Path (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	“monks, someone with five dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.
Katamehi pañcahi?	What five?
Kathaṃ paribhoti, kathikaṃ paribhoti, attānaṃ paribhoti, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti.	They disparage the talk, the speaker, or themselves. They’re witless, dull, and stupid. They think they know what they don’t know.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with these five dharmas is unable to enter the sure path with regards to skillful Dharmas, even when listening to the true Dharma.

(the opposite 5)

Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi pañcahi?	What five?
Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti.	They don’t disparage the talk, the speaker, or themselves. They’re wise, not dull and stupid. They don’t think they know what they don’t know.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.	Someone with these five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.”

AN 5.153 Tatiyasammattaniyāma: Inevitability Regarding the Right Path (3rd)

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153. Tatiyasammattaniyāmasutta	153. Inevitability Regarding the Right Path (3rd)
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	“monks, someone with five dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.
Katamehi pañcahi?	What five?
Makkhī dhammaṃ suṇāti makkhapariyuṭṭhito, upārambhacitto dhammaṃ suṇāti randhagavesī, dhammadesake āhatacitto hoti khīlajāto, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti.	They listen to The Dharma bent only on putting it down. They listen to The Dharma with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and stupid. And they think they know what they don’t know.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with these five dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.

(the opposite 5)

Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi pañcahi?	What five?
Amakkhī dhammaṃ suṇāti na makkhapariyuṭṭhito, anupārambhacitto dhammaṃ suṇāti na randhagavesī, dhammadesake anāhatacitto hoti akhīlajāto, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti.	They don’t listen to The Dharma bent only on putting it down. They don’t listen to The Dharma with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, not dull and stupid. And they don’t think they know what they don’t know.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.	Someone with these five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.”

AN 5.154 Paṭhamasaddhammasammosa: The Decline of the true Dharma (1st)

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154. Paṭhamasaddhammasammosasutta	154. The Decline of the true Dharma (1st)
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	“monks, these five things lead to the decline and disappearance of the true Dharma.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhū na sakkaccaṃ dhammaṃ suṇanti, na sakkaccaṃ dhammaṃ pariyāpuṇanti, na sakkaccaṃ dhammaṃ dhārenti, na sakkaccaṃ dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti, na sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti.	It’s when monks don’t carefully listen to the Dharmas, memorize them, and remember them. They don’t carefully examine the meaning of Dharmas that they remember. And they don’t carefully practice in line with the meaning and The Dharma they’ve understood.
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	These five things lead to the decline and disappearance of the true Dharma.

(the opposite 5)

Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.	These five things lead to the continuation, persistence, and enduring of the true Dharma.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhū sakkaccaṃ dhammaṃ suṇanti, sakkaccaṃ dhammaṃ pariyāpuṇanti, sakkaccaṃ dhammaṃ dhārenti, sakkaccaṃ dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti, sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti.	It’s when monks carefully listen to the Dharmas, memorize them, and remember them. They carefully examine the meaning of Dharmas that they remember. And they carefully practice in line with the meaning and The Dharma they’ve understood.
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.	These five things lead to the continuation, persistence, and enduring of the true Dharma.”

AN 5.155 Dutiyasaddhammasammosa: The Decline of the true Dharma (2nd)

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155. Dutiyasaddhammasammosasutta	155. The Decline of the true Dharma (2nd)
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	“monks, these five things lead to the decline and disappearance of the true Dharma.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhū dhammaṃ na pariyāpuṇanti—	It’s when the monks don’t memorize The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the first thing that leads to the decline and disappearance of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desenti.	Furthermore, the monks don’t explain The Dharma in detail to others as they learned and memorized it.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the second thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paraṃ vācenti.	Furthermore, the monks don’t make others recite The Dharma in detail as they learned and memorized it.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the third thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena sajjhāyaṃ karonti.	Furthermore, the monks don’t recite The Dharma in detail as they learned and memorized it.
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the fourth thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti.	Furthermore, the monks don’t think about and consider The Dharma in their hearts, examining it with their minds as they learned and memorized it.
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the fifth thing that leads to the decline and disappearance of the true Dharma.
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	These five things lead to the decline and disappearance of the true Dharma.

(the opposite 5)

Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.	These five things lead to the continuation, persistence, and enduring of the true Dharma.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhū dhammaṃ pariyāpuṇanti—	It’s when the monks memorize The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the first thing that leads to the continuation, persistence, and enduring of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desenti.	Furthermore, the monks explain The Dharma in detail to others as they learned and memorized it.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the second thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paraṃ vācenti.	Furthermore, the monks make others recite The Dharma in detail as they learned and memorized it.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the third thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karonti.	Furthermore, the monks recite The Dharma in detail as they learned and memorized it.
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the fourth thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkenti anuvicārenti manasānupekkhanti.	Furthermore, the monks think about and consider The Dharma in their hearts, examining it with their minds as they learned and memorized it.
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the fifth thing that leads to the continuation, persistence, and enduring of the true Dharma.
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.	These five things lead to the continuation, persistence, and enduring of the true Dharma.”

❧

AN 5.156 Tatiyasaddhammasammosa: The Decline of the true Dharma (3rd)

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156. Tatiyasaddhammasammosasutta	156. The Decline of the true Dharma (3rd)
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	“monks, these five things lead to the decline and disappearance of the true Dharma.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi.	It’s when the monks memorize discourses that they learned incorrectly, with misplaced words and phrases.
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.	When the words and phrases are misplaced, the meaning is misinterpreted.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the first thing that leads to the decline and disappearance of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū dubbacā honti, dovacassakaraṇehi dhammehi samannāgatā, akkhamā appadakkhiṇaggāhino anusāsaniṃ.	Furthermore, the monks are hard to admonish, having dharmas that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the second thing …
Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṃ suttantaṃ paraṃ vācenti;	Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines—don’t carefully make others recite the discourses.
tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo.	When they pass away, the discourses are cut off at the root, with no-one to preserve them.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the third thing …
Puna caparaṃ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	Furthermore, the senior monks are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.	Those who come after them follow their example.
Sāpi hoti bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They too are indulgent and slack …
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the fourth thing …
Puna caparaṃ, bhikkhave, saṃgho bhinno hoti.	Furthermore, there’s a schism in the Saṅgha.
Saṃghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā ca honti.	When the Saṅgha is split, they abuse, insult, block, and reject each other.
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti.	This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds.
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the fifth thing that leads to the decline and disappearance of the true Dharma.
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	These five things lead to the decline and disappearance of the true Dharma.

(the opposite 5)

Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.	These five things lead to the continuation, persistence, and enduring of the true Dharma.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhū suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi.	It’s when the monks memorize discourses that have been learned correctly, with well placed words and phrases.
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.	When the words and phrases are well organized, the meaning is correctly interpreted.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the first thing that leads to the continuation, persistence, and enduring of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā, khamā padakkhiṇaggāhino anusāsaniṃ.	Furthermore, the monks are easy to admonish, having dharmas that make them easy to admonish. They’re patient, and take instruction respectfully.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the second thing …
Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṃ suttantaṃ paraṃ vācenti;	Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines—carefully make others recite the discourses.
tesaṃ accayena na chinnamūlako suttanto hoti sappaṭisaraṇo.	When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the third thing …
Puna caparaṃ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā; vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	Furthermore, the senior monks are not indulgent and slack, leaders in backsliding, neglecting seclusion. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.	Those who come after them follow their example.
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They too are not indulgent or slack …
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the fourth thing …
Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṃ viharati.	Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation.
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti.	When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti.	This inspires confidence in those without it, and increases confidence in those who have it.
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the fifth thing that leads to the continuation, persistence, and enduring of the true Dharma.
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.	These five things lead to the continuation, persistence, and enduring of the true Dharma.”

❧

AN 5.157 Dukkathā: Inappropriate Talk

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157. Dukkathāsutta	157. Inappropriate Talk
“Pañcannaṃ, bhikkhave, puggalānaṃ kathā dukkathā puggale puggalaṃ upanidhāya.	“monks, there are certain topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to.
Katamesaṃ pañcannaṃ?	What five?
Assaddhassa, bhikkhave, saddhākathā dukkathā;	It’s inappropriate to talk to an unjustifiably-trustful person about justifiable-trust.
dussīlassa sīlakathā dukkathā;	It’s inappropriate to talk to an unethical person about ethics.
appassutassa bāhusaccakathā dukkathā;	It’s inappropriate to talk to an unlearned person about learning.
maccharissa cāgakathā dukkathā;	It’s inappropriate to talk to a stingy person about generosity.
duppaññassa paññākathā dukkathā.	It’s inappropriate to talk to a witless person about wisdom.
Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā?	And why is it inappropriate to talk to an unjustifiably-trustful person about justifiable-trust?
Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.	When an unjustifiably-trustful person is spoken to about justifiable-trust they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
Taṃ kissa hetu?	Why is that?
Tañhi so, bhikkhave, saddhāsampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ.	Not seeing that justifiable-trust in themselves, they don’t get the rapture and joy that justifiable-trust brings.
Tasmā assaddhassa saddhākathā dukkathā.	That’s why it’s inappropriate to talk to an unjustifiably-trustful person about justifiable-trust.
Kasmā ca, bhikkhave, dussīlassa sīlakathā dukkathā?	And why is it inappropriate to talk to an unethical person about ethics?
Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.	When an unethical person is spoken to about ethics they lose their temper …
Taṃ kissa hetu?	Why is that?
Tañhi so, bhikkhave, sīlasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ.	Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings.
Tasmā dussīlassa sīlakathā dukkathā.	That’s why it’s inappropriate to talk to an unethical person about ethics.
Kasmā ca, bhikkhave, appassutassa bāhusaccakathā dukkathā?	And why is it inappropriate to talk to an unlearned person about learning?
Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.	When an unlearned person is spoken to about learning they lose their temper …
Taṃ kissa hetu?	Why is that?
Tañhi so, bhikkhave, sutasampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ.	Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings.
Tasmā appassutassa bāhusaccakathā dukkathā.	That’s why it’s inappropriate to talk to an unlearned person about learning.
Kasmā ca, bhikkhave, maccharissa cāgakathā dukkathā?	And why is it inappropriate to talk to a stingy person about generosity?
Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.	When an stingy person is spoken to about generosity they lose their temper …
Taṃ kissa hetu?	Why is that?
Tañhi so, bhikkhave, cāgasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ.	Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings.
Tasmā maccharissa cāgakathā dukkathā.	That’s why it’s inappropriate to talk to a stingy person about generosity.
Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā?	And why is it inappropriate to talk to a witless person about wisdom?
Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.	When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
Taṃ kissa hetu?	Why is that?
Tañhi so, bhikkhave, paññāsampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ.	Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings.
Tasmā duppaññassa paññākathā dukkathā.	That’s why it’s inappropriate to talk to a witless person about wisdom.
Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā dukkathā puggale puggalaṃ upanidhāya.	These are topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to.

(the opposite 5)

Pañcannaṃ, bhikkhave, puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāya.	There are certain topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to.
Katamesaṃ pañcannaṃ?	What five?
Saddhassa, bhikkhave, saddhākathā sukathā;	It’s appropriate to talk to an justifiably-trustful person about justifiable-trust.
sīlavato sīlakathā sukathā;	It’s appropriate to talk to an ethical person about ethical conduct.
bahussutassa bāhusaccakathā sukathā;	It’s appropriate to talk to a learned person about learning.
cāgavato cāgakathā sukathā;	It’s appropriate to talk to a generous person about generosity.
paññavato paññākathā sukathā.	It’s appropriate to talk to a wise person about wisdom.
Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā?	And why is it appropriate to talk to an justifiably-trustful person about justifiable-trust?
Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.	When an justifiably-trustful person is spoken to about justifiable-trust they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
Taṃ kissa hetu?	Why is that?
Tañhi so, bhikkhave, saddhāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ.	Seeing that justifiable-trust in themselves, they get the rapture and joy that justifiable-trust brings.
Tasmā saddhassa saddhākathā sukathā.	That’s why it’s appropriate to talk to an justifiably-trustful person about justifiable-trust.
Kasmā ca, bhikkhave, sīlavato sīlakathā sukathā?	And why is it appropriate to talk to an ethical person about ethical conduct?
Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.	When an ethical person is spoken to about ethical conduct they don’t lose their temper …
Taṃ kissa hetu?	Why is that?
Tañhi so, bhikkhave, sīlasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ.	Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings.
Tasmā sīlavato sīlakathā sukathā.	That’s why it’s appropriate to talk to an ethical person about ethical conduct.
Kasmā ca, bhikkhave, bahussutassa bāhusaccakathā sukathā?	And why is it appropriate to talk to a learned person about learning?
Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.	When a learned person is spoken to about learning they don’t lose their temper …
Taṃ kissa hetu?	Why is that?
Tañhi so, bhikkhave, sutasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ.	Seeing that learning in themselves, they get the rapture and joy that learning brings.
Tasmā bahussutassa bāhusaccakathā sukathā.	That’s why it’s appropriate to talk to a learned person about learning.
Kasmā ca, bhikkhave, cāgavato cāgakathā sukathā?	And why is it appropriate to talk to a generous person about generosity?
Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.	When a generous person is spoken to about generosity they don’t lose their temper …
Taṃ kissa hetu?	Why is that?
Tañhi so, bhikkhave, cāgasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ.	Seeing that generosity in themselves, they get the rapture and joy that generosity brings.
Tasmā cāgavato cāgakathā sukathā.	That’s why it’s appropriate to talk to a generous person about generosity.
Kasmā ca, bhikkhave, paññavato paññākathā sukathā?	And why is it appropriate to talk to a wise person about wisdom?
Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.	When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
Taṃ kissa hetu?	Why is that?
Tañhi so, bhikkhave, paññāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ.	Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings.
Tasmā paññavato paññākathā sukathā.	That’s why it’s appropriate to talk to a wise person about wisdom.
Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāyā”ti.	These are topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to.”

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AN 5.158 Sārajja: Timidity

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158. Sārajjasutta	158. Timidity
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sārajjaṃ okkanto hoti.	“monks, a monk with five dharmas is overcome by timidity.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu assaddho hoti, dussīlo hoti, appassuto hoti, kusīto hoti, duppañño hoti.	It’s when a monk is justifiable-trustless, unethical, with little learning, lazy, and witless.
Imehi kho, bhikkhave, pañcahi, dhammehi samannāgato bhikkhu sārajjaṃ okkanto hoti.	A monk with these five dharmas is overcome by timidity.

(the opposite 5)

Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu visārado hoti.	A monk with five dharmas is self-assured.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.	It’s when a monk has justifiable-trust, ethical, learned, energetic, and wise.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu visārado hotī”ti.	A monk with these five dharmas is self-assured.”

AN 5.159 Udāyī: With Udāyī

159. Udāyīsutta	159. With Udāyī
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena āyasmā udāyī mahatiyā gihiparisāya parivuto dhammaṃ desento nisinno hoti.	Now, at that time Venerable Udāyī was sitting teaching Dhamma, surrounded by a large assembly of laypeople.
Addasā kho āyasmā ānando āyasmantaṃ udāyiṃ mahatiyā gihiparisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ.	Seeing this, Venerable Ānanda
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmā, bhante, udāyī mahatiyā gihiparisāya parivuto dhammaṃ desetī”ti.	“Sir, Venerable Udāyī is teaching Dhamma, surrounded by a large assembly of laypeople.”
“Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ.	“Ānanda, it’s not easy to teach Dhamma to others.
Paresaṃ, ānanda, dhammaṃ desentena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo.	You should establish five things in yourself before teaching Dhamma to others.
Katame pañca?	What five?
‘Anupubbiṃ kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo;	You should teach Dhamma to others thinking: ‘I will teach step by step.’ …
‘pariyāyadassāvī kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo;	‘I will talk explaining my methods.’ …
‘anuddayataṃ paṭicca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo;	‘I will talk out of kindness.’ …
‘na āmisantaro kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo;	‘I will not talk while secretly hoping to profit.’ …
‘attānañca parañca anupahacca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo.	‘I will talk without hurting myself or others.’
Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ.	It’s not easy to teach Dhamma to others.
Paresaṃ, ānanda, dhammaṃ desentena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo”ti.	You should establish these five things in yourself before teaching Dhamma to others.”

AN 5.160 Duppaṭivinodaya: Hard to Get Rid Of

160. Duppaṭivinodayasutta	160. Hard to Get Rid Of
“Pañcime, bhikkhave, uppannā duppaṭivinodayā.	“monks, these five things are hard to get rid of once they’ve arisen.
Katame pañca?	What five?
Uppanno rāgo duppaṭivinodayo, uppanno doso duppaṭivinodayo, uppanno moho duppaṭivinodayo, uppannaṃ paṭibhānaṃ duppaṭivinodayaṃ, uppannaṃ gamikacittaṃ duppaṭivinodayaṃ.	Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling.
Ime kho, bhikkhave, pañca uppannā duppaṭivinodayā”ti.	These five things are hard to get rid of once they’ve arisen.”

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§ – AN 5 vagga 17 Āghāta: Resentment

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AN 5.161 Paṭhama-āghāta-paṭi-vinaya: Getting Rid of Resentment (1st)

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AN ^5.161.1 – (rid resentment with metta)
AN ^5.161.2 – (rid resentment with karuna)
AN ^5.161.3 – (rid resentment with upekkha)
AN ^5.161.4 – (rid resentment with forgetting and no attention)
AN ^5.161.5 – (rid resentment with kamma-s-saka, insight on owner of their action)

“Pañcime, bhikkhave, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo.	“monks, a monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.
Katame pañca?	What five?

§161.1 – (rid resentment with metta)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā;	You should develop friendly-kindness for a person you resent.
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.	That’s how to get rid of resentment for that person.

§161.2 – (rid resentment with karuna)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, karuṇā tasmiṃ puggale bhāvetabbā;
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

You should develop compassion for a person you resent. …

§161.3 – (rid resentment with upekkha)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, upekkhā tasmiṃ puggale bhāvetabbā;
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

You should develop equanimous-observation for a person you resent. …

§161.4 – (rid resentment with forgetting and no attention)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṃ puggale āpajjitabbo;
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

You should disregard a person you resent, paying no attention to them. …

§161.5 – (rid resentment with kamma-s-saka, insight on owner of their action)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā:	You should apply the concept that we are the owners of our deeds to that person:
‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,	‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī’ti;	They shall be the heir of whatever deeds they do, whether good or bad.’
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.	That’s how to get rid of resentment for that person.

Ime kho, bhikkhave, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti.

A monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.”

AN 5.162 Dutiya-āghāta-paṭi-vinaya: Getting Rid of Resentment (2nd)

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AN ^5.162.1 – (body impure, speech pure ↔ mudita simile: salvage good part of rag)
AN ^5.162.2 – (speech impure, body pure ↔ mudita simile: lotus pond sweep aside moss)
AN ^5.162.3 – (speech impure, body impure, mind sometimes pure ↔ mudita simile: water in cow’s hoof print)
AN ^5.162.4 – (speech impure, body impure, mind impure ↔ karuna simile: gravely ill traveler far from village)
AN ^5.162.5 – (speech pure, body pure, mind pure ↔ mudita simile: man dying of thirst finds lotus pond with clean water and shade)

Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Venerable Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo.	“Reverends, a monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.
Katame pañca?	What five?
Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro;	In the case of a person whose behavior by way of body is impure, but whose behavior by way of speech is pure,
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.	you should get rid of resentment for that kind of person.
Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.	In the case of a person whose behavior by way of speech is impure, but whose behavior by way of body is pure, …
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.	In the case of a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, …
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.	In the case of a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, …
Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṃ cetaso vivaraṃ cetaso pasādaṃ;	In the case of a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time,
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.	you should get rid of resentment for that kind of person.

§162.1 – (body impure, speech pure ↔ mudita simile: salvage good part of rag)

Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo?	How should you get rid of resentment for a person whose behavior by way of body is impure, but whose behavior by way of speech is pure?
Seyyathāpi, āvuso, bhikkhu paṃsukūliko rathiyāya nantakaṃ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṃ paripātetvā ādāya pakkameyya;	Suppose a monk wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them.
evamevaṃ khvāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṃ samaye manasi kātabbā.	In the same way, at that time you should ignore that person’s impure behavior by way of body and focus on their pure behavior by way of speech.
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (1)	That’s how to get rid of resentment for that person.

§162.2 – (speech impure, body pure ↔ mudita simile: lotus pond sweep aside moss)

Tatrāvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo?	How should you get rid of resentment for a person whose behavior by way of speech is impure, but whose behavior by way of body is pure?
Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā.	Suppose there was a lotus pond covered with moss and aquatic plants.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
So taṃ pokkharaṇiṃ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṃ apaviyūhitvā añjalinā pivitvā pakkameyya.	They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way.
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṃ samaye manasi kātabbā.	In the same way, at that time you should ignore that person’s impure behavior by way of speech and focus on their pure behavior by way of body.
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (2)	That’s how to get rid of resentment for that person.

§162.3 – (speech impure, body impure, mind sometimes pure ↔ mudita simile: water in cow’s hoof print)

Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo?	How should you get rid of resentment for a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time?
Seyyathāpi, āvuso, parittaṃ gopade udakaṃ.	Suppose there was a little water in a cow’s hoofprint.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
Tassa evamassa:	They might think:
‘idaṃ kho parittaṃ gopade udakaṃ.	‘This little bit of water is in a cow’s hoofprint.
Sacāhaṃ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṃ loḷessāmipi taṃ apeyyampi taṃ karissāmi.	If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable.
Yannūnāhaṃ catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyyan’ti.	Why don’t I get down on all fours and drink it up like a cow, then be on my way?’
So catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyya.	So that’s what they do.
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā; yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṃ samaye manasi kātabbā.	In the same way, at that time you should ignore that person’s impure behavior by way of speech and body,
Yañca kho so labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tamevassa tasmiṃ samaye manasi kātabbaṃ.	and focus on the fact that they get an openness and clarity of heart from time to time.
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (3)	That’s how to get rid of resentment for that person.

§162.4 – (speech impure, body impure, mind impure ↔ karuna simile: gravely ill traveler far from village)

Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo?	How should you get rid of resentment for a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time?
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno.	Suppose a person was traveling along a road, and they were sick, suffering, gravely ill.
Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo.	And it was a long way to a village, whether ahead or behind.
So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṃ upaṭṭhākaṃ, na labheyya gāmantanāyakaṃ.	And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village.
Tamenaṃ aññataro puriso passeyya addhānamaggappaṭipanno.	Then another person traveling along the road sees them,
So tasmiṃ purise kāruññaṃyeva upaṭṭhāpeyya, anuddayaṃyeva upaṭṭhāpeyya, anukampaṃyeva upaṭṭhāpeyya:	and thinks of them with nothing but compassion, kindness, and sympathy:
‘aho vatāyaṃ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṃ upaṭṭhākaṃ, labheyya gāmantanāyakaṃ.	‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village.
Taṃ kissa hetu?	Why is that?
Māyaṃ puriso idheva anayabyasanaṃ āpajjī’ti.	So that they don’t come to ruin right here.’
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, evarūpepi, āvuso, puggale kāruññaṃyeva upaṭṭhāpetabbaṃ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā:	In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy:
‘aho vata ayamāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveyya, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveyya, manoduccaritaṃ pahāya manosucaritaṃ bhāveyya.	‘Oh, may this person give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind.
Taṃ kissa hetu?	Why is that?
Māyaṃ āyasmā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjī’ti.	So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (4)	That’s how to get rid of resentment for that person.

§162.5 – (speech pure, body pure, mind pure ↔ mudita simile: man dying of thirst finds lotus pond with clean water and shade)

Tatrāvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo?	How should you get rid of resentment for a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time?
Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā.	Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā.	They’d plunge into the lotus pond to bathe and drink. And after emerging they’d sit or lie down right there in the shade of the trees.
Evamevaṃ kho, āvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṃ samaye manasi kātabbā; yāpissa parisuddhavacīsamācāratā sāpissa tasmiṃ samaye manasi kātabbā; yampi labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tampissa tasmiṃ samaye manasi kātabbaṃ.	In the same way, at that time you should focus on that person’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time.
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.	That’s how to get rid of resentment for that person.
Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati. (5)	Relying on a person who is pure all around [in bodily, verbal, and mental activity], the mind becomes pure. [And one gains confidence in that person who we formerly resented but we are overcome by their confidence inspiring conduct.]

Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti.

A monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.”

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AN 5.163 Sākaccha: Discussions

163. Sākacchasutta	163. Discussions
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Venerable Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Pañcahāvuso, dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnaṃ.	“A monk with five dharmas is fit to hold a discussion with their spiritual companions.
Katamehi pañcahi?	What five?
Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti;	A monk is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.
attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in undistractible-lucidity, …
attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in wisdom, …
attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in freedom, …
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti.	They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.
Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnan”ti.	A monk with these five dharmas is fit to hold a discussion with their spiritual companions.”

AN 5.164 Sājīva: Sharing a Way of Life

164. Sājīvasutta	164. Sharing a Way of Life
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … “pañcahi, āvuso, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ.	There Venerable Sāriputta addressed the monks: … “A monk with five dharmas is fit to share their life with their spiritual companions.
Katamehi pañcahi?	What five?
Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti;	A monk is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.
attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in undistractible-lucidity, …
attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in wisdom, …
attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in freedom, …
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti.	They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.
Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnan”ti.	A monk with these five dharmas is fit to share their life with their spiritual companions.”

AN 5.165 Pañhapucchā: Asking Questions

165. Pañhapucchāsutta	165. Asking Questions
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … “yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so pañcahi ṭhānehi, etesaṃ vā aññatarena.	There Venerable Sāriputta addressed the monks: … “Whoever asks a question of another, does so for one or other of these five reasons.
Katamehi pañcahi?	What five?
Mandattā momūhattā paraṃ pañhaṃ pucchati, pāpiccho icchāpakato paraṃ pañhaṃ pucchati, paribhavaṃ paraṃ pañhaṃ pucchati, aññātukāmo paraṃ pañhaṃ pucchati, atha vā panevaṃcitto paraṃ pañhaṃ pucchati:	Someone asks a question of another from stupidity and folly. Or they ask from wicked desires, being naturally full of desires. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought,
‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmī’ti.	‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’
Yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṃ vā aññatarena.	Whoever asks a question of another, does so for one or other of these five reasons.
Ahaṃ kho panāvuso, evaṃcitto paraṃ pañhaṃ pucchāmi:	As for myself, I ask with the thought,
‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati, ahamassa sammadeva byākarissāmī’”ti.	‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’”

AN 5.166 Nirodha: Cessation

166. Nirodhasutta	166. Cessation
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—	There Venerable Sāriputta addressed the monks: … “Reverends, take a monk who is accomplished in ethics, undistractible-lucidity, and wisdom. They might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānaṃ.	That is possible.
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—	If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume solid food, they’re reborn in a certain group of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānan”ti.	That is possible.”
Evaṃ vutte, āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca:	When he said this, Venerable Udāyī said to him:
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṃ ṭhānan”ti.	“This is not possible, Reverend Sāriputta, it cannot happen!”
Dutiyampi kho … pe … tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṃ ṭhānan”ti.	But for a second … and a third time Sāriputta repeated his statement.
Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca:	And for a third time, Udāyī said to him:
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṃ ṭhānan”ti.	“This is not possible, Reverend Sāriputta, it cannot happen!”
Atha kho āyasmato sāriputtassa etadahosi:	Then Venerable Sāriputta thought:
“yāvatatiyakampi kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati.	“Venerable Udāyī disagrees with me three times, and not one monk agrees with me.
Yannūnāhaṃ yena bhagavā tenupasaṅkameyyan”ti.	Why don’t I go to see the Buddha?”
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then Sāriputta went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā sāriputto bhikkhū āmantesi:	and said to the monks:
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—	“Reverends, take a monk who is accomplished in ethics, undistractible-lucidity, and wisdom. They might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānaṃ.	There is such a possibility.
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—	If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain group of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānan”ti.	That is possible.”
Evaṃ vutte, āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca:	When he said this, Udāyī said to him:
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṃ ṭhānan”ti.	“This is not possible, Reverend Sāriputta, it cannot happen!”
Dutiyampi kho … pe … tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṃ ṭhānan”ti.	But for a second … and a third time Sāriputta repeated his statement.
Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca:	And for a third time, Udāyī said to him:
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṃ ṭhānan”ti.	“This is not possible, Reverend Sāriputta, it cannot happen!”
Atha kho āyasmato sāriputtassa etadahosi:	Then Venerable Sāriputta thought:
“bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṃ paṭikkosati, na ca me koci bhikkhu anumodati.	“Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one monk agrees with me.
Yannūnāhaṃ tuṇhī assan”ti.	I’d better stay silent.”
Atha kho āyasmā sāriputto tuṇhī ahosi.	Then Sāriputta fell silent.
Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi:	Then the Buddha said to Venerable Udāyī:
“kaṃ pana tvaṃ, udāyi, manomayaṃ kāyaṃ paccesī”ti?	“But Udāyī, do you believe in a mind-made body?”
“Ye te, bhante, devā arūpino saññāmayā”ti.	“Those gods, sir, who are formless, made of perception.”
“Kiṃ nu kho tuyhaṃ, udāyi, bālassa abyattassa bhaṇitena.	“Udāyī, what has an incompetent fool like you got to say?
Tvampi nāma bhaṇitabbaṃ maññasī”ti.	How on earth could you imagine you’ve got something worth saying!”
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha.	“Ānanda! There’s a senior monk being harassed, and you just watch it happening.
Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti.	Don’t you have any compassion for a senior monk who is being harassed?”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha addressed the monks:
“idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—	“monks, take a monk who is accomplished in ethics, undistractible-lucidity, and wisdom. They might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānaṃ.	That is possible.
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—	If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain group of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānan”ti.	That is possible.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upavāṇaṃ etadavoca:	Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāṇa and said to him:
“idhāvuso upavāṇa, aññe there bhikkhū vihesenti.	“Reverend Upavāṇa, they’ve been harassing other senior monks,
Mayaṃ tena na muccāma.	but I didn’t question them.
Anacchariyaṃ kho, panetaṃ āvuso upavāṇa, yaṃ bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṃyevettha upavāṇaṃ paṭibhāseyya.	I wouldn’t be surprised if the Buddha makes a statement about this when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāṇa himself.
Idāneva amhākaṃ sārajjaṃ okkantan”ti.	And right now I feel timid.”
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ upavāṇaṃ etadavoca:	Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out, and said to Upavāṇa:
“Katihi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti?	“Upavāṇa, how many dharmas should a senior monk have to be dear and beloved to their spiritual companions, respected and admired?”
“Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	“Sir, a senior monk with five dharmas is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Idha, bhante, thero bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā;	They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”
“Sādhu sādhu, upavāṇa.	“Good, good, Upavāṇa!
Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.
Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṃvijjeyyuṃ, taṃ sabrahmacārī na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ khaṇḍiccena pāliccena valittacatāya.	If these five dharmas are not found in a senior monk, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin?
Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṃvijjanti, tasmā taṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjentī”ti.	But since these five dharmas are found in a senior monk, their spiritual companions honor, respect, revere, or venerate them.”

❧

AN 5.167 Codanā: Accusation

167. Codanāsutta	167. Accusation
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo.	“Reverends, a monk who wants to accuse another should first establish five things in themselves.
Katame pañca?	What five?
Kālena vakkhāmi, no akālena;	I will speak at the right time, not at the wrong time.
bhūtena vakkhāmi, no abhūtena;	I will speak truthfully, not falsely.
saṇhena vakkhāmi, no pharusena;	I will speak gently, not harshly.
atthasaṃhitena vakkhāmi, no anatthasaṃhitena;	I will speak beneficially, not harmfully.
mettacitto vakkhāmi, no dosantaro.	I will speak lovingly, not from secret hate.
Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo.	A monk who wants to accuse another should first establish these five things in themselves.
Idhāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi akālena codiyamānaṃ no kālena kupitaṃ, abhūtena codiyamānaṃ no bhūtena kupitaṃ, pharusena codiyamānaṃ no saṇhena kupitaṃ, anatthasaṃhitena codiyamānaṃ no atthasaṃhitena kupitaṃ, dosantarena codiyamānaṃ no mettacittena kupitaṃ.	Take a case where I see a certain person being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly.
Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo:	The monk who is accused improperly should be reassured in five ways.
‘akālenāyasmā cudito no kālena, alaṃ te avippaṭisārāya;	‘Venerable, you were accused at the wrong time, not at the right time. There’s no need for you to feel remorse.
abhūtenāyasmā cudito no bhūtena, alaṃ te avippaṭisārāya;	You were accused falsely, not truthfully. …
pharusenāyasmā cudito no saṇhena, alaṃ te avippaṭisārāya;	You were accused harshly, not gently. …
anatthasaṃhitenāyasmā cudito no atthasaṃhitena, alaṃ te avippaṭisārāya;	You were accused harmfully, not beneficially. …
dosantarenāyasmā cudito no mettacittena, alaṃ te avippaṭisārāyā’ti.	You were accused with secret hate, not lovingly. There’s no need for you to feel remorse.’
Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.	A monk who is accused improperly should be reassured in these five ways.
Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo:	The monk who makes improper accusations should be chastened in five ways.
‘akālena te, āvuso, codito no kālena, alaṃ te vippaṭisārāya;	‘Reverend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse.
abhūtena te, āvuso, codito no bhūtena, alaṃ te vippaṭisārāya;	You made an accusation falsely, not truthfully. …
pharusena te, āvuso, codito no saṇhena, alaṃ te vippaṭisārāya;	You made an accusation harshly, not gently. …
anatthasaṃhitena te, āvuso, codito no atthasaṃhitena, alaṃ te vippaṭisārāya;	You made an accusation harmfully, not beneficially. …
dosantarena te, āvuso, codito no mettacittena, alaṃ te vippaṭisārāyā’ti.	You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’
Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.	The monk who makes improper accusations should be chastened in these five ways.
Taṃ kissa hetu?	Why is that?
Yathā na aññopi bhikkhu abhūtena codetabbaṃ maññeyyāti.	So that another monk wouldn’t think to make a false accusation.
Idha panāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi kālena codiyamānaṃ no akālena kupitaṃ, bhūtena codiyamānaṃ no abhūtena kupitaṃ, saṇhena codiyamānaṃ no pharusena kupitaṃ, atthasaṃhitena codiyamānaṃ no anatthasaṃhitena kupitaṃ, mettacittena codiyamānaṃ no dosantarena kupitaṃ.	Take a case where I see a certain person being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate.
Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo:	The monk who is accused properly should be chastened in five ways.
‘kālenāyasmā cudito no akālena, alaṃ te vippaṭisārāya;	‘Venerable, you were accused at the right time, not at the wrong time. There’s a reason for you to feel remorse.
bhūtenāyasmā cudito no abhūtena, alaṃ te vippaṭisārāya;	You were accused truthfully, not falsely. …
saṇhenāyasmā cudito no pharusena, alaṃ te vippaṭisārāya;	You were accused gently, not harshly. …
atthasaṃhitenāyasmā cudito no anatthasaṃhitena, alaṃ te vippaṭisārāya;	You were accused beneficially, not harmfully. …
mettacittenāyasmā cudito no dosantarena, alaṃ te vippaṭisārāyā’ti.	You were accused lovingly, not with secret hate. There’s a reason for you to feel remorse.’
Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.	The monk who is accused properly should be chastened in these five ways.
Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo:	The monk who makes proper accusations should be reassured in five ways.
‘kālena te, āvuso, codito no akālena, alaṃ te avippaṭisārāya;	‘Reverend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse.
bhūtena te, āvuso, codito no abhūtena, alaṃ te avippaṭisārāya;	You made an accusation truthfully, not falsely. …
saṇhena te, āvuso, codito no pharusena, alaṃ te avippaṭisārāya;	You made an accusation gently, not harshly. …
atthasaṃhitena te, āvuso, codito no anatthasaṃhitena, alaṃ te avippaṭisārāya;	You made an accusation beneficially, not harmfully. …
mettacittena te, āvuso, codito no dosantarena, alaṃ te avippaṭisārāyā’ti.	You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’
Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.	The monk who makes proper accusations should be reassured in these five ways.
Taṃ kissa hetu?	Why is that?
Yathā aññopi bhikkhu bhūtena coditabbaṃ maññeyyāti.	So that another monk would think to make a true accusation.
Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṃ—	A person who is accused should ground themselves in two things:
sacce ca, akuppe ca.	truth and an even temper.
Mañcepi, āvuso, pare codeyyuṃ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṃhitena vā anatthasaṃhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṃ—	Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, lovingly or with secret hate—I will still ground myself in two things:
sacce ca, akuppe ca.	truth and an even temper.
Sace jāneyyaṃ:	If I know that
‘attheso mayi dhammo’ti, ‘atthī’ti naṃ vadeyyaṃ: ‘saṃvijjateso mayi dhammo’ti.	that quality is found in me, I will tell them that it is.
Sace jāneyyaṃ:	If I know that
‘nattheso mayi dhammo’ti, ‘natthī’ti naṃ vadeyyaṃ: ‘neso dhammo mayi saṃvijjatī’”ti.	that quality is not found in me, I will tell them that it is not.”
“Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṃ gaṇhantī”ti.	“Even when you speak like this, Sāriputta, there are still some foolish people here who do not respectfully take it up.”
“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṃ vuccamānā na padakkhiṇaṃ gaṇhanti.	“Sir, there are those justifiable-trustless people who went forth from the lay life to homelessness not out of justifiable-trust but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, gossipy, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t ardently respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds, witless and stupid. When I speak to them like this, they don’t respectfully take it up.
Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṃ vuccamānā padakkhiṇaṃ gaṇhantī”ti.	Sir, there are those people from good families who went forth from the lay life to homelessness out of justifiable-trust. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, gossipy, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and ardently respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re rememberful, with lucid-discerning, undistractible-lucidity, and unified minds; wise, not stupid. When I speak to them like this, they do respectfully take it up.”
“Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.	“Sāriputta, those justifiable-trustless people who went forth from the lay life to homelessness not out of justifiable-trust but to earn a livelihood … Leave them be.
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṃ, sāriputta, vadeyyāsi.	But those people from good families who went forth from the lay life to homelessness out of justifiable-trust … You should speak to them.
Ovada, sāriputta, sabrahmacārī;	Sāriputta, you should advise your spiritual companions!
anusāsa, sāriputta, sabrahmacārī:	You should instruct your spiritual companions!
‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti.	Thinking: ‘I will draw my spiritual companions away from false Dharmas and ground them in true Dharmas.’
Evañhi te, sāriputta, sikkhitabban”ti.	That’s how you should train.”

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AN 5.168 Sīla: Ethics

168. Sīlasutta	168. Ethics
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Venerable Sāriputta addressed the monks:
“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti sammāsamādhi;	“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno.	Suppose there was a tree that lacked branches and foliage.
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi pheggupi sāropi na pāripūriṃ gacchati.	Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi;	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti sammāsamādhi;	An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pheggupi sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi;	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti.	When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 5.169 Khippanisanti: Quick-witted

Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to him:
“Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti?	“Reverend Sāriputta, how are we to define a monk who is quick-witted when it comes to skillful dharmas, who learns well, learns much, and does not forget what they’ve learned?”
“Āyasmā kho ānando bahussuto.	“Well, Venerable Ānanda, you’re very learned.
Paṭibhātu āyasmantaṃyeva ānandan”ti.	Why don’t you clarify this yourself?”
“Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Reverend Sāriputta, listen and pay close attention, I will speak.”
“Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi.	“Yes, reverend,” Sāriputta replied.
Āyasmā ānando etadavoca:	Venerable Ānanda said this:
“Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca, niruttikusalo ca, pubbāparakusalo ca.	“It’s when a monk is skilled in the meaning, skilled in The Dharma, skilled in terminology, skilled in phrasing, and skilled in sequence.
Ettāvatā kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti.	That is how to define a monk who is quick-witted when it comes to skillful dharmas, who learns well, learns much, and does not forget what they’ve learned.”
“Acchariyaṃ, āvuso, abbhutaṃ, āvuso.	“It’s incredible, it’s amazing!
Yāva subhāsitañcidaṃ āyasmatā ānandena.	How well this was said by Venerable Ānanda!
Imehi ca mayaṃ pañcahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema:	And we will remember Venerable Ānanda as someone who has these five dharmas:
‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’”ti.	‘Reverend Ānanda is skilled in the meaning, skilled in The Dharma, skilled in terminology, skilled in phrasing, and skilled in sequence.’”

AN 5.170 Bhaddaji: With Bhaddaji

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∥SA ⁴⁸⁴
AN ^5.170.1 - (What is foremost in what can be seen)
AN ^5.170.2 - (What is foremost in what can be heard)
AN ^5.170.3 - (What is foremost in experience of pleasure)
AN ^5.170.4 - (what is the best perception? smd7👻 )
AN ^5.170.5 - (what is the best existence? smd8👻)
AN ^5.170.6 – (Ānanda disagrees, says best existence is destruction of āsavas)

Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā bhaddaji yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddajiṃ āyasmā ānando etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him:
“kiṃ nu kho, āvuso bhaddaji, dassanānaṃ aggaṃ, kiṃ savanānaṃ aggaṃ, kiṃ sukhānaṃ aggaṃ, kiṃ saññānaṃ aggaṃ, kiṃ bhavānaṃ aggan”ti?	“Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?”

§170.1 – (What is foremost in what can be seen)

“Atthāvuso, brahmā abhibhū anabhibhūto aññadatthudaso vasavattī, yo taṃ brahmānaṃ passati, idaṃ dassanānaṃ aggaṃ.

“Reverend, there is this Brahmā, the undefeated, the champion, the universal seer, the wielder of power. When you see Brahmā, that’s the best sight.

§170.2 – (What is foremost in what can be heard)

Atthāvuso, ābhassarā nāma devā sukhena abhisannā parisannā.	There are the gods called ‘of streaming radiance’, who are drenched and steeped in pleasure.
Te kadāci karahaci udānaṃ udānenti:	Every so often they feel inspired to exclaim:
‘aho sukhaṃ, aho sukhan’ti.	‘Oh, what pleasure! Oh, what pleasure!’
Yo taṃ saddaṃ suṇāti, idaṃ savanānaṃ aggaṃ.	When you hear that, it’s the best sound.

§170.3 – (What is foremost in experience of pleasure)

Atthāvuso, subhakiṇhā nāma devā.	There are the gods called ‘replete with glory’.
Te santaṃyeva tusitā sukhaṃ paṭivedenti, idaṃ sukhānaṃ aggaṃ.	Since they’re truly content, they experience pleasure. This is the best happiness.

§170.4 – (what is the best perception? smd7👻 )

Atthāvuso, ākiñcaññāyatanūpagā devā, idaṃ saññānaṃ aggaṃ.

There are the gods reborn in the dimension of nothingness. This is the best perception.

§170.5 – (what is the best existence? smd8👻)

Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṃ bhavānaṃ aggan”ti.

There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.”

§170.6 – (Ānanda disagrees, says best existence is destruction of āsavas)

“Sameti kho idaṃ āyasmato bhaddajissa, yadidaṃ bahunā janenā”ti?	“So, Venerable Bhaddaji, do you agree with what most people say about this?”
“Āyasmā kho ānando bahussuto.	“Well, Venerable Ānanda, you’re very learned.
Paṭibhātu āyasmantaṃyeva ānandan”ti.	Why don’t you clarify this yourself?”
“Tenahāvuso bhaddaji, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Reverend Bhaddaji, listen and pay close attention, I will speak.”
“Evamāvuso”ti kho āyasmā bhaddaji āyasmato ānandassa paccassosi.	“Yes, reverend,” Bhaddaji replied.
Āyasmā ānando etadavoca:	Ānanda said this:
“Yathā passato kho, āvuso, anantarā āsavānaṃ khayo hoti, idaṃ dassanānaṃ aggaṃ.	“What you see when the asinine-inclinations end in the present life is the best sight.
Yathā suṇato anantarā āsavānaṃ khayo hoti, idaṃ savanānaṃ aggaṃ.	What you hear when the asinine-inclinations end in the present life is the best sound.
Yathā sukhitassa anantarā āsavānaṃ khayo hoti, idaṃ sukhānaṃ aggaṃ.	The happiness you feel when the asinine-inclinations end in the present life is the best happiness.
Yathā saññissa anantarā āsavānaṃ khayo hoti, idaṃ saññānaṃ aggaṃ.	What you perceive when the asinine-inclinations end in the present life is the best perception.
Yathā bhūtassa anantarā āsavānaṃ khayo hoti, idaṃ bhavānaṃ aggan”ti.	The state of existence in which the asinine-inclinations end in the present life is the best state of existence.”

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§ – AN 5 vagga 18 Upāsaka: Lay Follower

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AN 5.171 Sārajja: Timidity

171. Sārajjasutta	171. Timidity
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Pañcahi, bhikkhave, dhammehi samannāgato upāsako sārajjaṃ okkanto hoti.	“A lay follower with five dharmas is overcome by timidity.
Katamehi pañcahi?	What five?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti.	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako sārajjaṃ okkanto hoti.	A lay follower with these five dharmas is overcome by timidity.
Pañcahi, bhikkhave, dhammehi samannāgato upāsako visārado hoti.	A lay follower with five dharmas is self-assured.
Katamehi pañcahi?	What five?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado hotī”ti.	A lay follower with these five dharmas is self-assured.”

AN 5.172 Visārada: Assured

172. Visāradasutta	172. Assured
“Pañcahi, bhikkhave, dhammehi samannāgato upāsako avisārado agāraṃ ajjhāvasati.	“A lay follower living at home with five dharmas is not self-assured.
Katamehi pañcahi?	What five?
Pāṇātipātī hoti … pe … surāmerayamajjapamādaṭṭhāyī hoti.	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako avisārado agāraṃ ajjhāvasati.	A lay follower living at home with these five dharmas is not self-assured.
Pañcahi, bhikkhave, dhammehi samannāgato upāsako visārado agāraṃ ajjhāvasati.	A lay follower living at home with these five dharmas is self-assured.
Katamehi pañcahi?	What five?
Pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado agāraṃ ajjhāvasatī”ti.	A lay follower living at home with these five dharmas is self-assured.”

AN 5.173 Niraya: Hell

173. Nirayasutta	173. Hell
“Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ niraye.	“monks, a lay follower with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Pāṇātipātī hoti … pe … surāmerayamajjapamādaṭṭhāyī hoti.	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ niraye.	A lay follower with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ sagge.	A lay follower with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ sagge”ti.	A lay follower with these five dharmas is raised up to heaven.”

AN 5.174 Vera: Threats

174. Verasutta	174. Threats
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Pañca, gahapati, bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati.	“Householder, unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell.
Katamāni pañca?	What five?
Pāṇātipātaṃ, adinnādānaṃ, kāmesumicchācāraṃ, musāvādaṃ, surāmerayamajjapamādaṭṭhānaṃ—	Killing living creatures, stealing, committing sexual misconduct, lying, and using alcoholic drinks that cause negligence.
imāni kho, gahapati, pañca bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati.	Unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell.
Pañca, gahapati, bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati.	Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven.
Katamāni pañca?	What five?
Pāṇātipātaṃ, adinnādānaṃ, kāmesumicchācāraṃ, musāvādaṃ, surāmerayamajjapamādaṭṭhānaṃ—	Killing living creatures, stealing, committing sexual misconduct, lying, and using alcoholic drinks that cause negligence.
imāni kho, gahapati, pañca bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati.	Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven.
Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikaṃ bhayaṃ veraṃ pasavati, na samparāyikaṃ bhayaṃ veraṃ pasavati, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	So that danger and threat is quelled for anyone who refrains from killing living creatures.
Yaṃ, gahapati, adinnādāyī … pe ….	Anyone who steals …
Yaṃ, gahapati, kāmesumicchācārī … pe ….	Anyone who commits sexual misconduct …
Yaṃ, gahapati, musāvādī … pe ….	Anyone who lies …
Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikaṃ bhayaṃ veraṃ pasavati, na samparāyikaṃ bhayaṃ veraṃ pasavati, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hotīti.	So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Yo pāṇamatipāteti,	A person in the world kills living creatures,
musāvādañca bhāsati;	speaks falsely,
Loke adinnaṃ ādiyati,	steals,
paradārañca gacchati;	commits adultery,
Surāmerayapānañca,	and indulges in drinking
yo naro anuyuñjati.	alcohol and liquor.
Appahāya pañca verāni,	Unless they give up these five threats,
dussīlo iti vuccati;	they’re said to be unethical.
Kāyassa bhedā duppañño,	When their body breaks up, that witless person
nirayaṃ sopapajjati.	is reborn in hell.
Yo pāṇaṃ nātipāteti,	A person in the world doesn’t kill living creatures,
musāvādaṃ na bhāsati;	speak falsely,
Loke adinnaṃ nādiyati,	steal,
paradāraṃ na gacchati;	commit adultery,
Surāmerayapānañca,	or indulge in drinking
yo naro nānuyuñjati.	alcohol and liquor.
Pahāya pañca verāni,	Giving up these five threats,
sīlavā iti vuccati;	they’re said to be ethical.
Kāyassa bhedā sappañño,	When their body breaks up, that wise person
sugatiṃ sopapajjatī”ti.	is reborn in a good place.”

❧

AN 5.175 Caṇḍāla: Outcaste

175. Caṇḍālasutta	175. Outcaste
“Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca.	“monks, a lay follower with five dharmas is an outcaste, a stain, and a reject among lay followers.
Katamehi pañcahi?	What five?
Assaddho hoti;	They’re justifiable-trustless.
dussīlo hoti;	They’re unethical.
kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti no kammaṃ;	They practice noisy, superstitious rites, believing in omens rather than deeds.
ito ca bahiddhā dakkhiṇeyyaṃ gavesati;	They seek outside of the Buddhist community for teachers worthy of offerings.
tattha ca pubbakāraṃ karoti.	And they make offerings there first.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca.	A lay follower with these five dharmas is an outcaste, a stain, and a reject among lay followers.
Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca.	A lay follower with five dharmas is a gem, a pink lotus, and a white lotus among lay followers.
Katamehi pañcahi?	What five?
Saddho hoti;	They’re justifiably-trustful.
sīlavā hoti;	They’re ethical.
akotūhalamaṅgaliko hoti, kammaṃ pacceti no maṅgalaṃ;	They don’t practice noisy, superstitious rites, and believe in deeds rather than omens.
na ito bahiddhā dakkhiṇeyyaṃ gavesati;	They don’t seek outside of the Buddhist community for teachers worthy of offerings.
idha ca pubbakāraṃ karoti.	And they don’t make offerings there first.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañcā”ti.	A lay follower with these five dharmas is a gem, a pink lotus, and a white lotus among lay followers.”

AN 5.176 Pīti: Rapture

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(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^5.176.1 - (Buddha tells Anāthapiṇḍika and 500 lay followers not to be content with just merit of donating requisites to sangha)
AN ^5.176.2 - (They should develop first jhāna)
AN ^5.176.3 - (Sariputta explains first jhāna formula’s vivekajam pīti-sukham)
AN ^5.176.5 - (these 5 things not present in pīti/rapture)
AN ^5.176.5.1 - (Kāma’s dukkha & domanassa)
AN ^5.176.5.2 - (Kāma’s sukha & somanassa)
AN ^5.176.5.3 - (A-kusala dukkha & domanassa)
AN ^5.176.5.4 - (A-kusala sukha & somanassa)
AN ^5.176.5.5 - (Kusala dukkha & domanassa)
AN ^5.176.6 - (buddha praises sāriputta and confirms instructions)

Atha kho anāthapiṇḍiko gahapati	Then the householder Anāthapiṇḍika,
pañcamattehi upāsakasatehi parivuto	escorted by around five hundred lay followers,
yena bhagavā ten-upasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā	went up to the Buddha, bowed,
ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ	and sat down to one side.
bhagavā etadavoca:	The Buddha said to him:

§176.1 – (Buddha tells Anāthapiṇḍika and 500 lay followers not to be content with just merit of donating requisites to sangha)

“Tumhe kho, gahapati, bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.	“Householders, you have supplied the monk Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick.
Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā: ‘mayaṃ bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenā’ti.	But you should not be content with just this much.

§176.2 – (They should develop first jhāna)

Tasmātiha, gahapati, evaṃ sikkhitabbaṃ:	So you should train like this:
‘kinti mayaṃ kālena kālaṃ pavivekaṃ pītiṃ upasampajja vihareyyāmā’ti.	‘How can we, from time to time, enter and dwell in the rapture of seclusion?’
Evañhi vo, gahapati, sikkhitabban”ti.	That’s how you should train.”
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:	When he said this, Venerable Sāriputta said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yāva subhāsitañcidaṃ, bhante, bhagavatā:	How well said this was by the Buddha:
‘tumhe kho, gahapati, bhikkhusaṃghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.	‘Householders, you have supplied the monk Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick.
Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā— mayaṃ bhikkhusaṃghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenāti.	But you should not be content with just this much.
Tasmātiha, gahapati, evaṃ sikkhitabbaṃ—	So you should train like this:

§176.3 – (Sariputta explains first jhāna formula’s vivekajam pīti-sukham)

kinti mayaṃ kālena kālaṃ	“How can we, from time to time,
pa-vivekaṃ pītiṃ upasampajja vihareyyāmāti.	enter and dwell in the rapture of seclusion?”
Evañhi vo, gahapati, sikkhitabban’ti.	That’s how you should train.’

§176.5 – (these 5 things not present in pīti/rapture)

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Yasmiṃ, bhante, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati,	At a time when a noble-one's-disciple enters and dwells in the rapture of seclusion,
pañcassa ṭhānāni tasmiṃ samaye na honti.	five things aren’t present in him.

§5.1 – (Kāma’s dukkha & domanassa)

1) Yampissa kāmūpasaṃhitaṃ dukkhaṃ domanassaṃ,	1) The pain and mental-distress connected with sensual pleasures.
tampissa tasmiṃ samaye na hoti.	at this time (they are) not present.

§5.2 – (Kāma’s sukha & somanassa)

2) Yampissa kāmūpasaṃhitaṃ sukhaṃ somanassaṃ,	2) The pleasure and mental-joy connected with sensual pleasures.
tampissa tasmiṃ samaye na hoti.	at this time (they are) not present.

§5.3 – (A-kusala dukkha & domanassa)

3) Yampissa akusalūpasaṃhitaṃ dukkhaṃ domanassaṃ,	3) The pain and mental-distress connected with the unskillful.
tampissa tasmiṃ samaye na hoti.	at this time (they are) not present.

§5.4 – (A-kusala sukha & somanassa)

4) Yampissa akusalūpasaṃhitaṃ sukhaṃ somanassaṃ,	4) The pleasure and mental-joy connected with the unskillful.
tampissa tasmiṃ samaye na hoti.	at this time (they are) not present.

§5.5 – (Kusala dukkha & domanassa)

5) Yampissa kusalūpasaṃhitaṃ dukkhaṃ domanassaṃ,	5) The pain and mental-distress connected with the skillful.
tampissa tasmiṃ samaye na hoti.	at this time (they are) not present.
Yasmiṃ, bhante, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati,	At a time when a noble-one's-disciple enters and dwells in the rapture of seclusion,
imānissa pañca ṭhānāni tasmiṃ samaye na hontī”ti.	these five things aren’t present in him.”

§176.6 – (buddha praises sāriputta and confirms instructions)

“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Yasmiṃ, sāriputta, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, pañcassa ṭhānāni tasmiṃ samaye na honti.	At a time when a noble-one's-disciple enters and dwells in the rapture of seclusion, five things aren’t present in him.
Yampissa kāmūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti.	The pain and mental-distress connected with sensual pleasures.
Yampissa kāmūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti.	The pleasure and mental-joy connected with sensual pleasures.
Yampissa akusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti.	The pain and mental-distress connected with the unskillful.
Yampissa akusalūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti.	The pleasure and mental-joy connected with the unskillful.
Yampissa kusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti.	The pain and mental-distress connected with the skillful.
Yasmiṃ, sāriputta, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, imānissa pañca ṭhānāni tasmiṃ samaye na hontī”ti.	At a time when a noble-one's-disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

(also read AN ^5.179, the sequel to AN ^5.176)

Also see SN ^48.37, SN ^36.31

❧

Mp (Te Cmy) says this pīti is from first and second jhāna

Aṅguttara Nikāya, pañcakanipāta-aṭṭhakathā, 4. catutthapaṇṇāsakaṃ, (18) 3. upāsakavaggo, 6. pītisuttavaṇṇanā
	(incorrect translation work in progress)
♦ 176. chaṭṭhe	sixth
kinti mayan-ti	whether we
kena nāma upāyena mayaṃ.	who name upayena we
pa-vivekaṃ pītin-ti	“seclusion rapture”:
paṭhama-dutiya-j-jhānāni nissāya uppajjanaka-pītiṃ.	first and second jhana supports this arisen-rapture
kām-ūpasaṃhitan-ti	“sensual-pleasure-connected-with”:
kāma-nissitaṃ duvidhe kāme ārabbha uppajjanakaṃ.	sensual-pleasured-supported twofold sensual pleasure beginning-with arising.
a-kusal-ūpasaṃhitan-ti	“un-skillful-connected-with”:
“miga-sūkarā-dayo vijjhissāmī”ti	beast-pig (he) shoots
saraṃ khipitvā tasmiṃ viraddhe	arrow casted that missed
“viraddhaṃ mayā”ti	[thinking] "I missed"
evaṃ akusale nissāya uppajjanakaṃ.	thus {supports arising of} un-skillful.
tādisesu pana ṭhānesu a-virajjhantassa	if he shoots and doesn't-miss,
“suṭṭhu me viddhaṃ, suṭṭhu me pahaṭan”ti	[thinking] "{I made} good shot, {I made} good hit"
uppajjanakaṃ a-kusal-ūpasaṃhitaṃ sukhaṃ so-manassaṃ nāma.	(then there) arises un-skillful-connected-with pleasure & mental-joy name.
dānādiupakaraṇānaṃ a-sampattiyā uppajjamānaṃ pana	Donation-of-requisites not-confused with arising of
kusal-ūpasaṃhitaṃ dukkhaṃ domanassanti veditabbaṃ.	“Skillful-connected-with pain & mental-pain” should be known.

(end of sutta cmy⏹️)

AN 5.177 Vaṇijjā: Trades

177. Vaṇijjāsutta	177. Trades
“Pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā.	“monks, a lay follower should not engage in these five trades.
Katamā pañca?	What five?
Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā—	Trade in weapons, living creatures, meat, intoxicants, and poisons.
imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti.	A lay follower should not engage in these five trades.”

AN 5.178 Rājā: Kings

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AN ^5.178.1 - (king doesn’t execute person who has given up killing creatures)
AN ^5.178.2 - (king doesn’t execute person who has given up stealing)
AN ^5.178.3 - (king doesn’t execute person who has given up sexual misconduct)
AN ^5.178.4 - (king doesn’t execute person who has given up lying)
AN ^5.178.5 - (king doesn’t execute person who has given up intoxicating drinks and substances)

§178.1 – (king doesn’t execute person who has given up killing creatures)

“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘ayaṃ puriso pāṇātipātaṃ pahāya pāṇātipātā paṭiviratoti.	of a person who has given up killing living creatures,
Tamenaṃ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti?	and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘ayaṃ puriso pāṇātipātaṃ pahāya pāṇātipātā paṭiviratoti. Tamenaṃ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti.	I too have never seen or heard of such a thing.
Api ca khvassa tatheva pāpakammaṃ pavedenti:	Rather, the kings are informed of someone’s bad deed:
‘ayaṃ puriso itthiṃ vā purisaṃ vā jīvitā voropesīti.	‘This person has murdered a man or a woman.’
Tamenaṃ rājāno gahetvā pāṇātipātahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti.	Then the kings have them arrested for killing, and execute, imprison, or banish them, or do what the case requires.
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?	Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.	“Sir, we have seen it and heard of it, and we will hear of it again.”

§178.2 – (king doesn’t execute person who has given up stealing)

“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘ayaṃ puriso adinnādānaṃ pahāya adinnādānā paṭiviratoti.	of a person who has given up stealing,
Tamenaṃ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti?	and then the kings have them arrested for that …?”
“No hetaṃ bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘ayaṃ puriso adinnādānaṃ pahāya adinnādānā paṭiviratoti. Tamenaṃ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti.	I too have never seen or heard of such a thing.
Api ca khvassa tatheva pāpakammaṃ pavedenti:	Rather, the kings are informed of someone’s bad deed:
‘ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyīti.	‘This person took something from a village or wilderness, with the intention to commit theft.’
Tamenaṃ rājāno gahetvā adinnādānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti.	Then the kings have them arrested for stealing …
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?	Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.	“Sir, we have seen it and heard of it, and we will hear of it again.”

§178.3 – (king doesn’t execute person who has given up sexual misconduct)

“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘ayaṃ puriso kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭiviratoti.	of a person who has given up sexual misconduct,
Tamenaṃ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti?	and then the kings have them arrested for that …?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘ayaṃ puriso kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭiviratoti. Tamenaṃ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti.	I too have never seen or heard of such a thing.
Api ca khvassa tatheva pāpakammaṃ pavedenti:	Rather, the kings are informed of someone’s bad deed:
‘ayaṃ puriso paritthīsu parakumārīsu cārittaṃ āpajjīti.	‘This person had sexual relations with women or maidens under someone else’s protection.’
Tamenaṃ rājāno gahetvā kāmesumicchācārahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti.	Then the kings have them arrested for that …
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?	Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.	“Sir, we have seen it and heard of it, and we will hear of it again.”

§178.4 – (king doesn’t execute person who has given up lying)

“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘ayaṃ puriso musāvādaṃ pahāya musāvādā paṭiviratoti.	of a person who has given up lying,
Tamenaṃ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti?	and then the kings have them arrested for that …?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘ayaṃ puriso musāvādaṃ pahāya musāvādā paṭiviratoti. Tamenaṃ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti.	I too have never seen or heard of such a thing.
Api ca khvassa tatheva pāpakammaṃ pavedenti:	Rather, the kings are informed of someone’s bad deed:
‘ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ pabhañjīti.	‘This person has ruined a householder or householder’s child by lying.’
Tamenaṃ rājāno gahetvā musāvādahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti.	Then the kings have them arrested for that …
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?	Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.	“Sir, we have seen it and heard of it, and we will hear of it again.”

§178.5 – (king doesn’t execute person who has given up intoxicating drinks and substances)

“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti.	of a person who has given up alcoholic drinks that cause negligence,
Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti?	and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti.	I too have never seen or heard of such a thing.
Api ca khvassa tatheva pāpakammaṃ pavedenti:	Rather, the kings are informed of someone’s bad deed:
‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto itthiṃ vā purisaṃ vā jīvitā voropesi;	‘While under the influence of alcoholic drinks that cause negligence, this person murdered a woman or a man.
ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi;	Or they stole something from a village or wilderness.
ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto paritthīsu parakumārīsu cārittaṃ āpajji;	Or they had sexual relations with women or maidens under someone else’s protection.
ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ pabhañjīti.	Or they ruined a householder or householder’s child by lying.’
Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti.	Then the kings have them arrested for being under the influence of alcoholic drinks that cause negligence, and execute, imprison, or banish them, or do what the case requires.
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?	Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.	“Sir, we have seen it and heard of it, and we will hear of it again.”

❧

AN 5.179 Gihi: A Layperson

all

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
(AN ^5.179 is a sequel to AN ^5.176)
AN ^5.179.0 - (Buddha tells Sāriputta which lay people are qualified as stream enterers)
AN ^5.179.1 - (five training rules by which his actions are restrained)
AN ^5.179.2 - (pleasant abiding #1: confidence in the Buddha )
AN ^5.179.3 - (pleasant abiding #2: confidence in the Dharma )
AN ^5.179.4 - (pleasant abiding #3: confidence in the Sangha )
AN ^5.179.5 - (pleasant abiding #4: possess ethics valued by Noble ones)

§179.0 – (Buddha tells Sāriputta which lay people are qualified as stream enterers)

Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side.
Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha said to Venerable Sāriputta:
“yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ pañcasu sikkhāpadesu saṃvutakammantaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya:	“You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four pleasureful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

§179.1 – (five training rules by which his actions are restrained)

Katamesu pañcasu sikkhāpadesu saṃvutakammanto hoti?	And what are the five precepts in which their actions are restrained?
Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when a noble-one's-disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imesu pañcasu sikkhāpadesu saṃvutakammanto hoti.	These are the five precepts in which their actions are restrained.

§179.2 – (pleasant abiding #1: confidence in the Buddha )

Katamesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?	And what are the four pleasureful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty?
Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble-one's-disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the first pleasureful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.

§179.3 – (pleasant abiding #2: confidence in the Dharma )

Puna caparaṃ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti:	Furthermore, a noble-one's-disciple has experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the second pleasureful meditation …

§179.4 – (pleasant abiding #3: confidence in the Sangha )

Puna caparaṃ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti:	Furthermore, a noble-one's-disciple has experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the third pleasureful meditation …

§179.5 – (pleasant abiding #4: possess ethics valued by Noble ones)

Puna caparaṃ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.	Furthermore, a noble-one's-disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.	This is the fourth pleasureful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
Imesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	These are the four pleasureful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty.

(conclusion)

Yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ—imesu pañcasu sikkhāpadesu saṃvutakammantaṃ, imesañca catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya:	You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four pleasureful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’

(verse)

Nirayesu bhayaṃ disvā,	Seeing the peril in the hells,
pāpāni parivajjaye;	you should shun bad deeds.
Ariyadhammaṃ samādāya,	Taking up The Dharma of the noble ones,
paṇḍito parivajjaye.	an astute person should shun them.
Na hiṃse pāṇabhūtāni,	You shouldn’t harm living beings,
vijjamāne parakkame;	as far as that’s possible to do.
Musā ca na bhaṇe jānaṃ,	Nor should you knowingly speak falsehood,
adinnaṃ na parāmase.	or take what is not given.
Sehi dārehi santuṭṭho,	Content with your own partners,
paradārañca ārame;	you should stay away from the partners of others.
Merayaṃ vāruṇiṃ jantu,	A man shouldn’t drink liquor or wine,
na pive cittamohaniṃ.	as they confuse the mind.
Anussareyya sambuddhaṃ,	You should recollect the Buddha,
dhammañcānuvitakkaye;	and reflect on The Dharma.
Abyāpajjaṃ hitaṃ cittaṃ,	You should develop a harmless mind of welfare,
devalokāya bhāvaye.	which leads to the realms of gods.
Upaṭṭhite deyyadhamme,	When suitable gifts to give are available
puññatthassa jigīsato;	to someone who wants and needs merit,
Santesu paṭhamaṃ dinnā,	a teacher’s offering is abundant
vipulā hoti dakkhiṇā.	if given first to the peaceful ones.
Santo have pavakkhāmi,	I will tell of the peaceful ones,
sāriputta suṇohi me;	Sāriputta, listen to me.
Iti kaṇhāsu setāsu,	Cows may be black or white,
rohiṇīsu harīsu vā.	red or tawny,
Kammāsāsu sarūpāsu,	mottled or uniform,
gosu pārevatāsu vā;	or pigeon-colored.
Yāsu kāsuci etāsu,	But when one is born among them,
danto jāyati puṅgavo.	the bull that’s tamed,
Dhorayho balasampanno,	—a behemoth, powerful,
kalyāṇajavanikkamo;	well-paced in pulling forward—
Tameva bhāre yuñjanti,	they yoke the load just to him,
nāssa vaṇṇaṃ parikkhare.	regardless of his color.
Evamevaṃ manussesu,	So it is for humans,
yasmiṃ kismiñci jātiye;	wherever they may be born,
Khattiye brāhmaṇe vesse,	—among warrior-nobles, brahmins, merchants,
sudde caṇḍālapukkuse.	workers, or outcastes and scavengers—
Yāsu kāsuci etāsu,	but when one is born among them,
danto jāyati subbato;	tamed, true to their vows.
Dhammaṭṭho sīlasampanno,	Firm in dharma, accomplished in ethical conduct,
saccavādī hirīmano.	truthful, conscientious,
Pahīnajātimaraṇo,	they’ve given up birth and death,
brahmacariyassa kevalī;	and have completed the spiritual journey.
Pannabhāro visaṃyutto,	With burden put down, detached,
katakicco anāsavo.	they’ve completed the task and are free of asinine-inclinations.
Pāragū sabbadhammānaṃ,	Gone beyond all things,
anupādāya nibbuto;	they’re nirvana'd by not grasping.
Tasmiñca viraje khette,	In that flawless field,
vipulā hoti dakkhiṇā.	a teacher’s offering is abundant.
Bālā ca avijānantā,	Fools who don’t understand
dummedhā assutāvino;	—stupid, uneducated—
Bahiddhā dadanti dānāni,	give their gifts to those outside,
na hi sante upāsare.	and don’t attend the peaceful ones.
Ye ca sante upāsanti,	But those who do attend the peaceful ones
sappaññe dhīrasammate;	—wise, esteemed as sages—
Saddhā ca nesaṃ sugate,	and whose justifiable-trust in the Holy One
mūlajātā patiṭṭhitā.	has roots planted deep,
Devalokañca te yanti,	they go to the realm of the gods,
kule vā idha jāyare;	or are born here in a good family.
Anupubbena nibbānaṃ,	Gradually those astute ones
adhigacchanti paṇḍitā”ti.	reach nirvana.”

❧

AN 5.180 Gavesī: About Gavesī

180. Gavesīsutta	180. About Gavesī
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks.
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ sālavanaṃ;	While traveling along a road the Buddha saw a large sal grove in a certain spot.
disvāna maggā okkamma yena taṃ sālavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ sālavanaṃ ajjhogāhetvā aññatarasmiṃ padese sitaṃ pātvākāsi.	He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled.
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“ko nu kho hetu ko paccayo bhagavato sitassa pātukammāya?	“What is the cause, what is the reason why the Buddha smiled?
Na akāraṇena tathāgatā sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”
Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda said to the Buddha:
“ko nu kho, bhante, hetu ko paccayo bhagavato sitassa pātukammāya?	“What is the cause, what is the reason why the Buddha smiled?
Na akāraṇena tathāgatā sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”
“Bhūtapubbaṃ, ānanda, imasmiṃ padese nagaraṃ ahosi iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ.	“Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous and full of people.
Taṃ kho panānanda, nagaraṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi.	And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city.
Kassapassa kho panānanda, bhagavato arahato sammāsambuddhassa gavesī nāma upāsako ahosi sīlesu aparipūrakārī.	He had a lay follower called Gavesī who had not fulfilled all the precepts.
Gavesinā kho, ānanda, upāsakena pañcamattāni upāsakasatāni paṭidesitāni samādapitāni ahesuṃ sīlesu aparipūrakārino.	And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts.
Atha kho, ānanda, gavesissa upāsakassa etadahosi:	Then Gavesī thought:
‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino.	‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts.
Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ;	We’re the same, I’m in no way better.
handāhaṃ atirekāyā’ti.	So let me do better.’
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca:	Then Gavesī went to those five hundred lay followers and said to them:
‘ajjatagge maṃ āyasmanto sīlesu paripūrakāriṃ dhārethā’ti.	‘From this day forth may the venerables remember me as one who has fulfilled the precepts.’
Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi:	Then those five hundred lay followers thought:
‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā.	‘The venerable Gavesī is our helper, leader, and adviser,
Ayyo hi nāma gavesī sīlesu paripūrakārī bhavissati.	and now he will fulfill the precepts.
Kimaṅgaṃ pana mayan’ti.	Why don’t we do the same?’
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ:	Then those five hundred lay followers went to Gavesī and said to him:
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni sīlesu paripūrakārino dhāretū’ti.	‘From this day forth may Venerable Gavesī remember these five hundred lay followers as having fulfilled the precepts.’
Atha kho, ānanda, gavesissa upāsakassa etadahosi:	Then Gavesī thought:
‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino.	‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts.
Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ;	We’re the same, I’m in no way better.
handāhaṃ atirekāyā’ti.	So let me do better.’
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca:	Then Gavesī went to those five hundred lay followers and said to them:
‘ajjatagge maṃ āyasmanto brahmacāriṃ dhāretha ārācāriṃ virataṃ methunā gāmadhammā’ti.	‘From this day forth may the venerables remember me as one who is celibate, set apart, avoiding the common practice of sex.’
Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi: ‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī brahmacārī bhavissati ārācārī virato methunā gāmadhammā. Kimaṅgaṃ pana mayan’ti. Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ: ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni brahmacārino dhāretu ārācārino viratā methunā gāmadhammā’ti.	Then those five hundred lay followers did the same. …
Atha kho, ānanda, gavesissa upāsakassa etadahosi:	Then Gavesī thought:
‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā. Ahañcamhi sīlesu paripūrakārī. Imānipi pañca upāsakasatāni sīlesu paripūrakārino. Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā.	‘These five hundred lay followers …
Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā.	are celibate, set apart, avoiding the common practice of sex.
Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ;	We’re the same, I’m in no way better.
handāhaṃ atirekāyā’ti.	So let me do better.’
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca:	Then Gavesī went to those five hundred lay followers and said to them:
‘ajjatagge maṃ āyasmanto ekabhattikaṃ dhāretha rattūparataṃ virataṃ vikālabhojanā’ti.	‘From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.’
Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi: ‘ayyo kho gavesī bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā. Kimaṅgaṃ pana mayan’ti. Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ: ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti.	Then those five hundred lay followers did the same. …
Atha kho, ānanda, gavesissa upāsakassa etadahosi:	Then Gavesī thought:
‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā. Ahañcamhi sīlesu paripūrakārī. Imānipi pañca upāsakasatāni sīlesu paripūrakārino. Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. Ahañcamhi ekabhattiko rattūparato virato vikālabhojanā.	‘These five hundred lay followers …
Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā.	eat in one part of the day, abstaining from eating at night, and food at the wrong time.
Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ;	We’re the same, I’m in no way better.
handāhaṃ atirekāyā’ti.	So let me do better.’
Atha kho, ānanda, gavesī upāsako yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him:
‘labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ labheyyaṃ upasampadan’ti.	‘Sir, may I receive the going forth, the ordination in the Buddha’s presence?’
Alattha kho, ānanda, gavesī upāsako kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alattha upasampadaṃ.	And he received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panānanda, gavesī bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, the monk Gavesī, living alone, withdrawn, assiduous, ardent, and resolute, realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi.	He understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’
Aññataro ca panānanda, gavesī bhikkhu arahataṃ ahosi.	And the monk Gavesī became one of the perfected.
Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi:	Then those five hundred lay followers thought:
‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā.	‘Venerable Gavesī is our helper, leader, and adviser,
Ayyo hi nāma gavesī kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissati.	He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness.
Kimaṅgaṃ pana mayan’ti.	Why don’t we do the same?’
Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ:	Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him:
‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampadan’ti.	‘Sir, may we receive the going forth and ordination in the Buddha’s presence?’
Alabhiṃsu kho, ānanda, tāni pañca upāsakasatāni kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alabhiṃsu upasampadaṃ.	And they did receive the going forth and ordination in the Buddha’s presence.
Atha kho, ānanda, gavesissa bhikkhuno etadahosi:	Then the monk Gavesī thought:
‘ahaṃ kho imassa anuttarassa vimuttisukhassa nikāmalābhī homi akicchalābhī akasiralābhī.	‘I get the supreme pleasure of freedom whenever I want, without trouble or difficulty.
Aho vatimānipi pañca bhikkhusatāni imassa anuttarassa vimuttisukhassa nikāmalābhino assu akicchalābhino akasiralābhino’ti.	Oh, may these five hundred monks do the same!’
Atha kho, ānanda, tāni pañca bhikkhusatāni vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ— brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu.	Then those five hundred monks, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññiṃsu.	They understood: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Iti kho, ānanda, tāni pañca bhikkhusatāni gavesīpamukhāni uttaruttari paṇītapaṇītaṃ vāyamamānā anuttaraṃ vimuttiṃ sacchākaṃsu.	And so, Ānanda, those five hundred monks headed by Gavesī, trying to go higher and higher, better and better, realized the supreme pleasure of freedom.
Tasmātiha, ānanda, evaṃ sikkhitabbaṃ:	So you should train like this:
‘uttaruttari paṇītapaṇītaṃ vāyamamānā anuttaraṃ vimuttiṃ sacchikarissāmā’ti.	‘Trying to go higher and higher, better and better, we will realize the supreme pleasure of freedom.’
Evañhi vo, ānanda, sikkhitabban”ti.	That’s how you should train.”

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§ – AN 5 vagga 19 Arañña: Wilderness

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AN 5.181 Āraññika: Wilderness Dwellers

181. Āraññikasutta	181. Wilderness Dwellers
“Pañcime, bhikkhave, āraññikā.	“monks, there are these five kinds of wilderness dwellers.
Katame pañca?	What five?
Mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, vaṇṇitaṃ buddhehi buddhasāvakehīti āraññiko hoti, appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti.	A person may be wilderness dweller because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.
Ime kho, bhikkhave, pañca āraññikā.	These are the five kinds of wilderness dwellers.
Imesaṃ kho, bhikkhave, pañcannaṃ āraññikānaṃ yvāyaṃ āraññiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti, ayaṃ imesaṃ pañcannaṃ āraññikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.	But the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.
Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati;	From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ āraññikānaṃ yvāyaṃ āraññiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti, ayaṃ imesaṃ pañcannaṃ āraññikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.	In the same way, the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

AN 5.182 Cīvara: Robes

182. Cīvarasutta	182. Robes
“Pañcime, bhikkhave, paṃsukūlikā.	“monks there are these five kinds of people who wear rag robes.
Katame pañca?	What five?
Mandattā momūhattā paṃsukūliko hoti … pe … idamatthitaṃyeva nissāya paṃsukūliko hoti.	A person may wear rag robes because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes …
Ime kho, bhikkhave, pañca paṃsukūlikā”ti.	These are the five kinds of people who wear rag robes.”

AN 5.183 Rukkhamūlika: Dwelling at the Root of a Tree

183. Rukkhamūlikasutta	183. Dwelling at the Root of a Tree
“Pañcime, bhikkhave, rukkhamūlikā.	“monks, there are these five kinds of people who dwell at the root of a tree.
Katame pañca?	What five?
Mandattā momūhattā rukkhamūliko hoti … pe … idamatthitaṃyeva nissāya rukkhamūliko hoti.	A person may dwell at the root of a tree because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes …
Ime kho, bhikkhave, pañca rukkhamūlikā”ti.	These are the five kinds of people who dwell at the root of a tree.”

AN 5.184 Sosānika: Charnel Ground Dwellers

184. Sosānikasutta	184. Charnel Ground Dwellers
“Pañcime, bhikkhave, sosānikā.	“monks, there are these five kinds of people who dwell in a charnel ground.
Katame pañca?	What five?
Mandattā momūhattā sosāniko hoti … pe … idamatthitaṃyeva nissāya sosāniko hoti.	A person may dwell in a charnel ground because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes …
Ime kho, bhikkhave, pañca sosānikā”ti.	These are the five kinds of people who dwell in a charnel ground.”

AN 5.185 Abbhokāsika: Open Air Dwellers

185. Abbhokāsikasutta	185. Open Air Dwellers
“Pañcime, bhikkhave, abbhokāsikā … pe ….	“There are these five kinds of people who dwell in the open air. …”

AN 5.186 Nesajjika: Those Who Never Lie Down

186. Nesajjikasutta	186. Those Who Never Lie Down
“Pañcime, bhikkhave, nesajjikā … pe ….	“There are these five kinds of people who never lie down. …”

AN 5.187 Yathāsanthatika: Those Who Sleep Wherever a Mat is Laid

187. Yathāsanthatikasutta	187. Those Who Sleep Wherever a Mat is Laid
“Pañcime, bhikkhave, yathāsanthatikā … pe ….	“There are these five kinds of people who sleep wherever they lay their mat. …”

AN 5.188 Ekāsanika: Those Who Eat in One Sitting

188. Ekāsanikasutta	188. Those Who Eat in One Sitting
“Pañcime, bhikkhave, ekāsanikā … pe ….	“There are these five kinds of people who eat in one sitting per day. …”

AN 5.189 Khalupacchābhattika: Refusers of Late Food

189. Khalupacchābhattikasutta	189. Refusers of Late Food
“Pañcime, bhikkhave, khalupacchābhattikā … pe ….	“There are these five kinds of people who refuse to accept food offered after the meal has begun. …”

AN 5.190 Pattapiṇḍika: Those Who Eat Only From the Almsbowl

190. Pattapiṇḍikasutta	190. Those Who Eat Only From the Almsbowl
“Pañcime, bhikkhave, pattapiṇḍikā.	“monks, there are these five kinds of people who eat only from the almsbowl.
Katame pañca?	What five?
Mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, ‘vaṇṇitaṃ buddhehi buddhasāvakehī’ti pattapiṇḍiko hoti, appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti.	A person may eat only from the almsbowl because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.
Ime kho, bhikkhave, pañca pattapiṇḍikā.	These are the five kinds of people who eat only from the almsbowl.
Imesaṃ kho, bhikkhave, pañcannaṃ pattapiṇḍikānaṃ yvāyaṃ pattapiṇḍiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti, ayaṃ imesaṃ pañcannaṃ pattapiṇḍikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.	But the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.
Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati;	From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ pattapiṇḍikānaṃ yvāyaṃ pattapiṇḍiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti, ayaṃ imesaṃ pañcannaṃ pattapiṇḍikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.	In the same way, the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

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§ – AN 5 vagga 20 Brāhmaṇa-: Brahmins

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AN 5.191 Soṇa: Dogs

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AN ^5.191.1 - (past brahmins had sex only with brahmin)
AN ^5.191.2 - (past brahmins had sex just during fertile period of month)
AN ^5.191.3 - (brahmins buy and sell women)
AN ^5.191.4 - (brahmins store money)
AN ^5.191.5 - (brahmins indulge in eating pleasure)

“Pañcime, bhikkhave, porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesu.	“monks, these five traditions of the brahmins are seen these days among dogs, but not among brahmins.
Katame pañca?	What five?

§191.1 – (past brahmins had sex only with brahmin)

Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃyeva gacchanti, no abrāhmaṇiṃ.	In the past brahmins had sex only with brahmin women, not with others.
Etarahi, bhikkhave, brāhmaṇā brāhmaṇimpi gacchanti, abrāhmaṇimpi gacchanti.	These days brahmins have sex with both brahmin women and others.
Etarahi, bhikkhave, sunakhā sunakhiṃyeva gacchanti, no asunakhiṃ.	But these days dogs have sex only with female dogs, not with other species.
Ayaṃ, bhikkhave, paṭhamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.	This is the first tradition of the brahmins seen these days among dogs, but not among brahmins.

§191.2 – (past brahmins had sex just during fertile period of month)

Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃ utuniṃyeva gacchanti, no anutuniṃ.	In the past brahmins had sex only with brahmin women in the fertile half of the month that starts with menstruation, not at other times.
Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṃ utunimpi gacchanti, anutunimpi gacchanti.	These days brahmins have sex with brahmin women both in the fertile half of the month and at other times.
Etarahi, bhikkhave, sunakhā sunakhiṃ utuniṃyeva gacchanti, no anutuniṃ.	But these days dogs have sex only with female dogs when they are in heat, not at other times.
Ayaṃ, bhikkhave, dutiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.	This is the second tradition of the brahmins seen these days among dogs, but not among brahmins.

§191.3 – (brahmins buy and sell women)

Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃ neva kiṇanti no vikkiṇanti, sampiyeneva saṃvāsaṃ sambandhāya sampavattenti.	In the past brahmins neither bought nor sold brahmin women. They lived together because they loved each other and wanted their family line to continue.
Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṃ kiṇantipi vikkiṇantipi, sampiyenapi saṃvāsaṃ sambandhāya sampavattenti.	These days brahmins both buy and sell brahmin women. They live together whether they love each other or not and they want their family line to continue.
Etarahi, bhikkhave, sunakhā sunakhiṃ neva kiṇanti no vikkiṇanti, sampiyeneva saṃvāsaṃ sambandhāya sampavattenti.	But these days dogs neither buy nor sell female dogs. They live together because they’re attracted to each other and want their family line to continue.
Ayaṃ, bhikkhave, tatiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.	This is the third tradition of the brahmins seen these days among dogs, but not among brahmins.

§191.4 – (brahmins store money)

Pubbe sudaṃ, bhikkhave, brāhmaṇā na sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi.	In the past brahmins did not store up money, grain, silver, or gold.
Etarahi, bhikkhave, brāhmaṇā sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi.	These days brahmins do store up money, grain, silver, and gold.
Etarahi, bhikkhave, sunakhā na sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi.	But these days dogs don’t store up money, grain, silver, or gold.
Ayaṃ, bhikkhave, catuttho porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.	This is the fourth tradition of the brahmins seen these days among dogs, but not among brahmins.

§191.5 – (brahmins indulge in eating pleasure)

Pubbe sudaṃ, bhikkhave, brāhmaṇā sāyaṃ sāyamāsāya pāto pātarāsāya bhikkhaṃ pariyesanti.	In the past brahmins went looking for almsfood for dinner in the evening, and for breakfast in the morning.
Etarahi, bhikkhave, brāhmaṇā yāvadatthaṃ udarāvadehakaṃ bhuñjitvā avasesaṃ ādāya pakkamanti.	These days brahmins eat as much as they like until their bellies are full, then take away the leftovers.
Etarahi, bhikkhave, sunakhā sāyaṃ sāyamāsāya pāto pātarāsāya bhikkhaṃ pariyesanti.	But these days dogs go looking for dinner in the evening, and for breakfast in the morning.
Ayaṃ, bhikkhave, pañcamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.	This is the fifth tradition of the brahmins seen these days among dogs, but not among brahmins.
Ime kho, bhikkhave, pañca porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesū”ti.	These five traditions of the brahmins are seen these days among dogs, but not among brahmins.”

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AN 5.192 Doṇa-brāhmaṇa: With the Brahmin Doṇa

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AN ^5.192.1 - (brahmin equal to Brahmā: does 4bv☮️)
AN ^5.192.2 - (brahmin equal to a god: does 4j🌕)
AN ^5.192.3 - (how does a brahmin toe the line? Doesn’t leave home life)
AN ^5.192.4 - (how does a brahmin cross the line? Indulges in sensuality)
AN ^5.192.5 - (how is brahmin an outcaste? Earns wage with any work)

Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho doṇo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha:
“Sutaṃ metaṃ, bho gotama:	“Master Gotama, I have heard that
‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.	the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, tatheva.	And this is indeed the case,
Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.	for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, na sampannamevā”ti.	This is not appropriate, Master Gotama.”
“Tvampi no, doṇa, brāhmaṇo paṭijānāsī”ti?	“Doṇa, do you too claim to be a brahmin?”
“Yañhi taṃ, bho gotama, sammā vadamāno vadeyya:	“Master Gotama, if anyone should be rightly called
‘brāhmaṇo ubhato sujāto— mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’ti, mameva taṃ, bho gotama, sammā vadamāno vadeyya. Ahañhi, bho gotama, brāhmaṇo ubhato sujāto—	a brahmin, it’s me.
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo”ti.	For I am well born on both my mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. I recite and remember the hymns, and am an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. I know philology and grammar, and am well versed in cosmology and the marks of a great man.”
“Ye kho te, doṇa, brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu;	“Doṇa, the brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught.
tyāssume pañca brāhmaṇe paññāpenti—	Those seers described five kinds of brahmins.
brahmasamaṃ, devasamaṃ, mariyādaṃ, sambhinnamariyādaṃ, brāhmaṇacaṇḍālaṃyeva pañcamaṃ.	A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste.
Tesaṃ tvaṃ doṇa, katamo”ti?	Which one of these are you, Doṇa?”
“Na kho mayaṃ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṃ brāhmaṇātveva jānāma.	“Master Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’.
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ ime pañca brāhmaṇe jāneyyan”ti.	Master Gotama, please teach me this matter so I can learn about these five brahmins.”
“Tena hi, brāhmaṇa, suṇohhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho doṇo brāhmaṇo bhagavato paccassosi.	“Yes sir,” Doṇa replied.
Bhagavā etadavoca:	The Buddha said this:

§192.1 – (brahmin equal to Brahmā: does 4bv☮️)

“Kathañca, doṇa, brāhmaṇo brahmasamo hoti?	“Doṇa, how is a brahmin equal to Brahmā?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.	It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in discussions about ancestry.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.	For forty-eight years he lives the spiritual life, from childhood, studying the hymns.
Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.	Then he seeks a fee for his teacher, but only by legitimate means, not illegitimate.
Tattha ca, doṇa, ko dhammo?	In this context, Doṇa, what is legitimate?
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno.	Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl.
So ācariyassa ācariyadhanaṃ niyyādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	Having offered the fee to his teacher, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.
So evaṃ pabbajito samāno mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Then they meditate spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇā … pe …	They meditate spreading a heart full of compassion …
muditā …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjati.	Having developed these four Brahmā meditations, when the body breaks up, after death, they’re reborn in a good place, a Brahmā realm.
Evaṃ kho, doṇa, brāhmaṇo brahmasamo hoti. (1)	That’s how a brahmin is equal to Brahmā.

§192.2 – (brahmin equal to a god: does 4j🌕)

Kathañca, doṇa, brāhmaṇo devasamo hoti?	And how is a brahmin equal to a god?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena. Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno.	It’s when a brahmin is well born on both the mother’s and the father’s sides …
So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.	Having offered the fee to his teacher, he seeks a wife, but only by legitimate means, not illegitimate.
Tattha ca, doṇa, ko dhammo?	In this context, Doṇa, what is legitimate?
Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ.	Not by buying or selling, he only accepts a brahmin woman by the pouring of water.
So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati.	He has sex only with a brahmin woman. He does not have sex with a woman from a caste of warrior-nobles, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.
Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati?	And why does the brahmin not have sex with a pregnant woman?
Sace, doṇa, brāhmaṇo gabbhiniṃ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā.	If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth.
Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati.	That’s why the brahmin doesn’t have sex with a pregnant woman.
Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati?	And why does the brahmin not have sex with a breastfeeding woman?
Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā.	If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen.
Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati.	That’s why the brahmin doesn’t have sex with a breastfeeding woman.
Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti.	And why does the brahmin not have sex outside the fertile half of the month that starts with menstruation? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation.
So methunaṃ uppādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.
So evaṃ pabbajito samāno vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful Dharmas, he enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Having developed these four jhānas, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Evaṃ kho, doṇa, brāhmaṇo devasamo hoti. (2)	That’s how a brahmin is equal to god.

§192.3 – (how does a brahmin toe the line? Doesn’t leave home life)

Kathañca, doṇa, brāhmaṇo mariyādo hoti?	And how does a brahmin toe the line?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena. Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.	It’s when a brahmin is well born on both the mother’s and the father’s sides …
Tattha ca, doṇa, ko dhammo? Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ. So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṃ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti.	Not by buying or selling, he only accepts a brahmin woman by the pouring of water.
So methunaṃ uppādetvā tameva puttassādaṃ nikāmayamāno kuṭumbaṃ ajjhāvasati, na agārasmā anagāriyaṃ pabbajati.	Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness.
Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha tiṭṭhati, taṃ na vītikkamati.	As far as the line of the ancient brahmins extends, he doesn’t cross over it.
‘Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha brāhmaṇo ṭhito taṃ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati.	That’s why he’s called a brahmin who toes the line.
Evaṃ kho, doṇa, brāhmaṇo mariyādo hoti. (3)	That’s how a brahmin toes the line.

§192.4 – (how does a brahmin cross the line? Indulges in sensuality)

Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti?	And how does a brahmin cross the line?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.	It’s when a brahmin is well born on both the mother’s and the father’s sides …
Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṃ.	Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water.
So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati.	He has sex with a brahmin woman, as well as with a woman from a caste of warrior-nobles, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.
Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti.	His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.
Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha na tiṭṭhati, taṃ vītikkamati.	As far as the line of the ancient brahmins extends, he crosses over it.
‘Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha brāhmaṇo na ṭhito taṃ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati.	That’s why he’s called a brahmin who crosses the line.
Evaṃ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti. (4)	That’s how a brahmin crosses the line.

§192.5 – (how is brahmin an outcaste? Earns wage with any work)

Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti?	And how is a brahmin a brahmin outcaste?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.	It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in discussions about ancestry.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.	For forty-eight years he lives the spiritual life, from childhood, studying the hymns.
Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammenapi adhammenapi	Then he seeks a fee for his teacher by legitimate means and illegitimate means.
kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṃ anatimaññamāno.	By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.
So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṃ.	Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water.
So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati.	He has sex with a brahmin woman, as well as with a woman from a caste of warrior-nobles, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.
Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti.	His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.
So sabbakammehi jīvikaṃ kappeti.	He earns a living by any kind of work.
Tamenaṃ brāhmaṇā evamāhaṃsu:	The brahmins say to him:
‘kasmā bhavaṃ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṃ kappetī’ti?	‘My good man, why is it that you claim to be a brahmin, but you earn a living by any kind of work.’
So evamāha:	He says,
‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati;	‘It’s like a fire that burns both pure and filthy substances, but doesn’t become corrupted by them.
evamevaṃ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṃ kappeti, na ca tena brāhmaṇo upalippati.	In the same way, my good man, if a brahmin earns a living by any kind of work, he is not corrupted by that.’
Sabbakammehi jīvikaṃ kappetī’ti kho, doṇa, tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati.	A brahmin is called a brahmin outcaste because he earns a living by any kind of work.
Evaṃ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti.	That’s how a brahmin is a brahmin outcaste.
Ye kho te, doṇa, brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samīhitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu;	Doṇa, the brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught.
tyassume pañca brāhmaṇe paññāpenti—	Those hermits described five kinds of brahmins.
brahmasamaṃ, devasamaṃ, mariyādaṃ, sambhinnamariyādaṃ, brāhmaṇacaṇḍālaṃyeva pañcamaṃ.	A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste.
Tesaṃ tvaṃ, doṇa, katamoti?	Which one of these are you, Doṇa?”
Evaṃ sante mayaṃ, bho gotama, brāhmaṇacaṇḍālampi na pūrema.	“This being so, Master Gotama, I don’t even qualify as a brahmin outcaste.
Abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

❧

AN 5.193 Saṅgārava: With Saṅgārava

193. Saṅgāravasutta	193. With Saṅgārava
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha:
“ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā?	“What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced?
Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?	And why is it that sometimes even hymns that are long-unpracticed do recur to the mind, let alone those that are practiced?”
Yasmiṃ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā.	Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.	Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (1)	In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito ussadakajāto.	Suppose there was a bowl of water that was heated by fire, boiling and bubbling.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.	Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (2)	In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho.	Suppose there was a bowl of water overgrown with moss and aquatic plants.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.	Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (3)	In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto.	Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.	Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (4)	In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto.	Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.	Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (5)	In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.	There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Seyyathāpi, brāhmaṇa, udapatto asaṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā.	Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya.	A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati … pe …. (1)	In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati … pe …	Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto.	Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya.	A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati … pe …. (2)	In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati … pe …	Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho.	Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya.	A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati … pe …. (3)	In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati … pe …	Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto.	Suppose there was a bowl of water that’s not stirred by the wind, churning, swirling, and rippling.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya.	A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati … pe …. (4)	In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.	Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto.	Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya.	A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. (5)	In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.	This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Ayaṃ pana, brāhmaṇa, hetu ayaṃ paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti.	And this is why sometimes even hymns that are long-unpracticed do recur to the mind, let alone those that are practiced.”
“Abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

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AN 5.194 Kāraṇapālī: With Kāraṇapālī

194. Kāraṇapālīsutta	194. With Kāraṇapālī
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena kāraṇapālī brāhmaṇo licchavīnaṃ kammantaṃ kāreti.	Now at that time the brahmin Kāraṇapālī was working for the Licchavis.
Addasā kho kāraṇapālī brāhmaṇo piṅgiyāniṃ brāhmaṇaṃ dūratova āgacchantaṃ;	He saw the brahmin Piṅgiyānī coming off in the distance
disvā piṅgiyāniṃ brāhmaṇaṃ etadavoca:	and said to him:
“Handa kuto nu bhavaṃ piṅgiyānī āgacchati divā divassā”ti?	“So, Piṅgiyānī, where are you coming from in the middle of the day?”
“Itohaṃ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.	“I’m coming, my good man, from the presence of the ascetic Gotama.”
“Taṃ kiṃ maññati bhavaṃ piṅgiyānī samaṇassa gotamassa paññāveyyattiyaṃ? Paṇḍito maññe”ti?	“What do you think of the ascetic Gotama’s proficiency in wisdom? Do you think he’s astute?”
“Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi.	“My good man, who am I to judge the ascetic Gotama’s proficiency in wisdom?
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti.	You’d really have to be on the same level to judge his proficiency in wisdom.”
“Uḷārāya khalu bhavaṃ piṅgiyānī samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti.	“Master Piṅgiyānī praises the ascetic Gotama with magnificent praise indeed.”
“Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi.	“Who am I to praise the ascetic Gotama?
Pasatthappasatthova so bhavaṃ gotamo seṭṭho devamanussānan”ti.	He is praised by the praised as the best of gods and humans.”
“Kiṃ pana bhavaṃ piṅgiyānī atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno”ti?	“But for what reason are you so devoted to the ascetic Gotama?”
“Seyyathāpi, bho, puriso aggarasaparititto na aññesaṃ hīnānaṃ rasānaṃ piheti;	“Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior.
evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti—	In the same way, when you hear the ascetic Gotama’s teaching—
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—	whatever it may be, whether statements, songs, discussions, or amazing stories—
tato tato na aññesaṃ puthusamaṇabrāhmaṇappavādānaṃ piheti.	then you’re not attracted to the doctrines of the various ascetics and brahmins.
Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya.	Suppose a person who was weak with hunger was to obtain a honey-cake.
So yato yato sāyetha, labhateva sādurasaṃ asecanakaṃ;	Wherever they taste it, they would enjoy a sweet, delicious flavor.
evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti—	In the same way, when you hear the ascetic Gotama’s teaching—
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—	whatever it may be, whether statements, songs, discussions, or amazing stories—
tato tato labhateva attamanataṃ, labhati cetaso pasādaṃ.	then you get a sense of uplift, a confidence of the heart.
Seyyathāpi, bho, puriso candanaghaṭikaṃ adhigaccheyya—	Suppose a person were to obtain a piece of sandalwood,
haricandanassa vā lohitacandanassa vā.	whether yellow or red.
So yato yato ghāyetha—	Wherever they smelled it—
yadi mūlato, yadi majjhato, yadi aggato—	whether at the root, the middle, or the top—
adhigacchateva surabhigandhaṃ asecanakaṃ;	they’d enjoy a delicious fragrance.
evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti—	In the same way, when you hear the ascetic Gotama’s teaching—
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—	whatever it may be, whether statements, songs, discussions, or amazing stories—
tato tato adhigacchati pāmojjaṃ adhigacchati somanassaṃ.	then you become filled with joy and happiness.
Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno.	Suppose there was a person who was sick, suffering, gravely ill.
Tassa kusalo bhisakko ṭhānaso ābādhaṃ nīhareyya;	A good doctor would cure them on the spot.
evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti—	In the same way, when you hear the ascetic Gotama’s teaching—
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—	whatever it may be, whether statements, songs, discussions, or amazing stories—
tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṃ gacchanti.	then you make an end of sorrow, lamentation, pain, sadness, and distress.
Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.	Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambheyya.	They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down.
Evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti—	In the same way, when you hear the ascetic Gotama’s teaching—
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—	whatever it may be, whether statements, songs, discussions, or amazing stories—
tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī”ti.	then all your stress, weariness, and exhaustion die down.”
Evaṃ vutte, kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi:	When this was said, the brahmin Kāraṇapālī got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.	“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassāti.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Abhikkantaṃ, bho piṅgiyāni, abhikkantaṃ, bho piṅgiyāni.	Excellent, Master Piṅgiyānī! Excellent!
Seyyathāpi, bho piṅgiyāni, nikkujjitaṃ vā ukkujjeyya paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Piṅgiyānī has made The Dharma clear in many ways.
Esāhaṃ, bho piṅgiyāni, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ piṅgiyānī dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Piṅgiyānī remember me as a lay follower who has gone for refuge for life.”

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AN 5.195 Piṅgiyānī: Piṅgiyānī

195. Piṅgiyānīsutta	195. Piṅgiyānī
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena pañcamattāni licchavisatāni bhagavantaṃ payirupāsanti.	Now at that time around five hundred Licchavis were visiting the Buddha.
Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitakā honti lohitakavaṇṇā lohitakavatthā lohitakālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.	Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.
Tyassudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca.	But the Buddha outshone them all in beauty and glory.
Atha kho piṅgiyānī brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	Then the brahmin Piṅgīyānī got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti.	“I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”
“Paṭibhātu taṃ piṅgiyānī”ti bhagavā avoca.	“Then speak as you feel inspired,” said the Buddha.
Atha kho piṅgiyānī brāhmaṇo bhagavato sammukhā sāruppāya gāthāya abhitthavi:	Then the brahmin Piṅgīyānī extolled the Buddha in his presence with an appropriate verse.
“Padmaṃ yathā kokanadaṃ sugandhaṃ,	“Like a fragrant pink lotus
Pāto siyā phullamavītagandhaṃ;	that blooms in the morning, its fragrance unfaded—
Aṅgīrasaṃ passa virocamānaṃ,	see Aṅgīrasa shine,
Tapantamādiccamivantalikkhe”ti.	bright as the sun in the sky!”
Atha kho te licchavī pañcahi uttarāsaṅgasatehi piṅgiyāniṃ brāhmaṇaṃ acchādesuṃ.	Then those Licchavis clothed Piṅgiyānī with five hundred upper robes.
Atha kho piṅgiyānī brāhmaṇo tehi pañcahi uttarāsaṅgasatehi bhagavantaṃ acchādesi.	And Piṅgiyānī clothed the Buddha with them.
Atha kho bhagavā te licchavī etadavoca:	Then the Buddha said to the Licchavis:
“pañcannaṃ, licchavī, ratanānaṃ pātubhāvo dullabho lokasmiṃ.	“Licchavis, the appearance of five treasures is rare in the world.
Katamesaṃ pañcannaṃ?	What five?
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ.	A Realized One, a perfected one, a fully awakened Buddha.
Tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ.	A person who explains The Dharma and training proclaimed by a Realized One.
Tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ.	A person who understands The Dharma and training proclaimed by a Realized One.
Tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṃ.	A person who practices in line with The Dharma.
Kataññū katavedī puggalo dullabho lokasmiṃ.	A person who is grateful and thankful.
Imesaṃ kho, licchavī, pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti.	The appearance of these five treasures is rare in the world.”

AN 5.196 Mahāsupina: The Great Dreams

196. Mahāsupinasutta	196. The Great Dreams
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato pañca mahāsupinā pāturahesuṃ.	“monks, before his awakening five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.
Katame pañca?	What five?
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bibbohanaṃ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṃ.	This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ paṭhamo mahāsupino pāturahosi.	This is the first great dream that appeared to the Realized One before his awakening.
Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosi.	Next, a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ dutiyo mahāsupino pāturahosi.	This is the second great dream that appeared to the Realized One before his awakening.
Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā () yāva jāṇumaṇḍalā paṭicchādesuṃ.	Next, white caterpillars with black heads crawled up from his feet and covered his knees.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ tatiyo mahāsupino pāturahosi.	This is the third great dream that appeared to the Realized One before his awakening.
Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu.	Next, four birds of different colors came from the four directions. They fell at his feet, turning pure white.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ catuttho mahāsupino pāturahosi.	This is the fourth great dream that appeared to the Realized One before his awakening.
Puna caparaṃ, bhikkhave, tathāgato arahaṃ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena.	Next, he climbed up a huge mountain of filth, but remained unsoiled.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ pañcamo mahāsupino pāturahosi.	This is the fifth great dream that appeared to the Realized One before his awakening.
Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bibbohanaṃ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṃ;	Before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.
tathāgatena, bhikkhave, arahatā sammāsambuddhena anuttarā sammāsambodhi abhisambuddhā.	This was fulfilled when the Buddha awakened to the perfect awakening.
Tassā abhisambodhāya ayaṃ paṭhamo mahāsupino pāturahosi.	This was the first great dream that appeared to him while he was still not awakened.
Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosi;	A kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky.
tathāgatena, bhikkhave, arahatā sammāsambuddhena ariyo aṭṭhaṅgiko maggo abhisambujjhitvā yāva devamanussehi suppakāsito.	This was fulfilled when, after the Buddha had awakened to the noble eightfold path, it was well proclaimed wherever there are gods and humans.
Tassa abhisambodhāya ayaṃ dutiyo mahāsupino pāturahosi.	This was the second great dream that appeared to him while he was still not awakened.
Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā yāva jāṇumaṇḍalā paṭicchādesuṃ;	White caterpillars with black heads crawled up from his feet and covered his knees.
bahū, bhikkhave, gihī odātavasanā tathāgataṃ pāṇupetā saraṇaṃ gatā.	This was fulfilled when many white-clothed laypeople went for refuge to him for life.
Tassa abhisambodhāya ayaṃ tatiyo mahāsupino pāturahosi.	This was the third great dream that appeared to him while he was still not awakened.
Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu;	Four birds of different colors came from the four directions. They fell at his feet, turning pure white.
cattārome, bhikkhave, vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā anuttaraṃ vimuttiṃ sacchikaronti.	This was fulfilled when members of the four castes—warrior-nobles, brahmins, merchants, and workers—went forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One and realized supreme freedom.
Tassa abhisambodhāya ayaṃ catuttho mahāsupino pāturahosi.	This was the fourth great dream that appeared to him while he was still not awakened.
Yampi, bhikkhave, tathāgato arahaṃ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena;	He climbed up a huge mountain of filth, but remained unsoiled.
lābhī, bhikkhave, tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, taṃ tathāgato agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	This was fulfilled when the Realized One received robes, alms-food, lodgings, and medicines and supplies for the sick. And he used them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
Tassa abhisambodhāya ayaṃ pañcamo mahāsupino pāturahosi.	This was the fifth great dream that appeared to him while he was still not awakened.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ime pañca mahāsupinā pāturahesun”ti.	Before his awakening these five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.”

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AN 5.197 Vassa: Obstacles to Rain

197. Vassasutta	197. Obstacles to Rain
“Pañcime, bhikkhave, vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	“monks, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.
Katame pañca?	What five?
Upari, bhikkhave, ākāse tejodhātu pakuppati.	In the upper atmosphere the heat element flares up,
Tena uppannā meghā paṭivigacchanti.	which disperses the clouds.
Ayaṃ, bhikkhave, paṭhamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.
Puna caparaṃ, bhikkhave, upari ākāse vāyodhātu pakuppati.	Furthermore, in the upper atmosphere the air element flares up,
Tena uppannā meghā paṭivigacchanti.	which disperses the clouds.
Ayaṃ, bhikkhave, dutiyo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	This is the second obstacle to rain …
Puna caparaṃ, bhikkhave, rāhu asurindo pāṇinā udakaṃ sampaṭicchitvā mahāsamudde chaḍḍeti.	Furthermore, Rāhu, lord of demons, receives water in his hand and tosses it in the ocean.
Ayaṃ, bhikkhave, tatiyo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	This is the third obstacle to rain …
Puna caparaṃ, bhikkhave, vassavalāhakā devā pamattā honti.	Furthermore, the gods of the rain clouds become negligent.
Ayaṃ, bhikkhave, catuttho vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	This is the fourth obstacle to rain …
Puna caparaṃ, bhikkhave, manussā adhammikā honti.	Furthermore, humans become non-Dharmic.
Ayaṃ, bhikkhave, pañcamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.	This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.
Ime kho, bhikkhave, pañca vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamatī”ti.	These are the five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.”

AN 5.198 Vācā: Well-Spoken Words

198. Vācāsutta	198. Well-Spoken Words
“Pañcahi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṃ.	“monks, speech that has five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.
Katamehi pañcahi?	What five?
Kālena ca bhāsitā hoti, saccā ca bhāsitā hoti, saṇhā ca bhāsitā hoti, atthasaṃhitā ca bhāsitā hoti, mettacittena ca bhāsitā hoti.	It is speech that is timely, true, gentle, beneficial, and loving.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti.	Speech with these five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”

AN 5.199 Kula: Families

199. Kulasutta	199. Families
“Yaṃ, bhikkhave, sīlavanto pabbajitā kulaṃ upasaṅkamanti, tattha manussā pañcahi ṭhānehi bahuṃ puññaṃ pasavanti.	“When ethical renunciates come to a family, the people make much merit for five reasons.
Katamehi pañcahi?	What five?
Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā disvā cittāni pasādenti, saggasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.	When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven.
Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā paccuṭṭhenti abhivādenti āsanaṃ denti, uccākulīnasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.	When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to a birth in an eminent family.
Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā maccheramalaṃ paṭivinenti, mahesakkhasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.	When ethical renunciates come to their family, the people get rid of the stain of stinginess. At that time the family is practicing a path leading to being illustrious.
Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā yathāsatti yathābalaṃ saṃvibhajanti, mahābhogasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.	When ethical renunciates come to their family, the people share what they have as best they can. At that time the family is practicing a path leading to great wealth.
Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā paripucchanti paripañhanti dhammaṃ suṇanti, mahāpaññāsaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.	When ethical renunciates come to their family, the people ask questions and listen to the Dharmas. At that time the family is practicing a path leading to great wisdom.
Yaṃ, bhikkhave, sīlavanto pabbajitā kulaṃ upasaṅkamanti, tattha manussā imehi pañcahi ṭhānehi bahuṃ puññaṃ pasavantī”ti.	When ethical renunciates come to a family, the people make much merit for these five reasons.”

AN 5.200 Nissāraṇīya: Elements of Escape

200. Nissāraṇīyasutta	200. Elements of Escape
“Pañcimā, bhikkhave, nissāraṇīyā dhātuyo.	“monks, there are these five elements of escape.
Katamā pañca?	What five?
Idha, bhikkhave, bhikkhuno kāmaṃ manasikaroto kāmesu cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	Take a case where a monk focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them.
Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on renunciation, their mind is eager, confident, settled, and decided about it.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ kāmehi;	Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.
ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.	They’re freed from the distressing and feverish asinine-inclinations that arise because of sensual pleasures, so they don’t experience that kind of feeling.
Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. (1)	This is how the escape from sensual pleasures is explained.
Puna caparaṃ, bhikkhave, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	Take another case where a monk focuses on ill will, but their mind isn’t eager …
Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on love, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ byāpādena;	Their mind is in a good state … well detached from ill will.
ye ca byāpādapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.	They’re freed from the distressing and feverish asinine-inclinations that arise because of ill will, so they don’t experience that kind of feeling.
Idamakkhātaṃ byāpādassa nissaraṇaṃ. (2)	This is how the escape from ill will is explained.
Puna caparaṃ, bhikkhave, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	Take another case where a monk focuses on harming, but their mind isn’t eager …
Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on compassion, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ vihesāya;	Their mind is in a good state … well detached from harming.
ye ca vihesāpaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.	They’re freed from the distressing and feverish asinine-inclinations that arise because of harming, so they don’t experience that kind of feeling.
Idamakkhātaṃ vihesāya nissaraṇaṃ. (3)	This is how the escape from harming is explained.
Puna caparaṃ, bhikkhave, bhikkhuno rūpaṃ manasikaroto rūpe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	Take another case where a monk focuses on form, but their mind isn’t eager …
Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on the formless, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ rūpehi;	Their mind is in a good state … well detached from forms.
ye ca rūpapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.	They’re freed from the distressing and feverish asinine-inclinations that arise because of form, so they don’t experience that kind of feeling.
Idamakkhātaṃ rūpānaṃ nissaraṇaṃ. (4)	This is how the escape from forms is explained.
Puna caparaṃ, bhikkhave, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	Take a case where a monk focuses on identity, but their mind isn’t eager, confident, settled, and decided about it.
Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ sakkāyena;	Their mind is in a good state, well developed, well risen, well freed, and well detached from identity.
ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.	They’re freed from the distressing and feverish asinine-inclinations that arise because of identity, so they don’t experience that kind of feeling.
Idamakkhātaṃ sakkāyassa nissaraṇaṃ. (5)	This is how the escape from identity is explained.
Tassa kāmanandīpi nānuseti, byāpādanandīpi nānuseti, vihesānandīpi nānuseti, rūpanandīpi nānuseti, sakkāyanandīpi nānuseti so kāmanandiyāpi ananusayā, byāpādanandiyāpi ananusayā, vihesānandiyāpi ananusayā, rūpanandiyāpi ananusayā, sakkāyanandiyāpi ananusayā.	Delight in sensual pleasures, ill will, harming, form, and identity don’t lie within them.
Ayaṃ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa.	That’s why they’re called a monk who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.
Imā kho, bhikkhave, pañca nissāraṇīyā dhātuyo”ti.	These are the five elements of escape.”

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§ – AN 5 vagga 21 Kimila-: (name of person)

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AN 5.201 Kimila: With Kimbila

201. Kimilasutta	201. With Kimbila
Ekaṃ samayaṃ bhagavā kimilāyaṃ viharati veḷuvane.	At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.
Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca:	Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?	“What is the cause, sir, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṃghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, aññamaññaṃ agāravā viharanti appatissā.	“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and each other after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.	This is the cause, this is the reason why the true Dharma does not last long after the final nirvana of the Realized One.”
“Ko pana, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?	“What is the cause, sir, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, aññamaññaṃ sagāravā viharanti sappatissā.	“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and each other after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.	This is the cause, this is the reason why the true Dharma does last long after the final nirvana of the Realized One.”

AN 5.202 Dhammassavana: Listening to The Dharma

202. Dhammassavanasutta	202. Listening to The Dharma
“Pañcime, bhikkhave, ānisaṃsā dhammassavane.	“monks, there are these five advantages of listening to The Dharma.
Katame pañca?	What five?
Assutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittamassa pasīdati.	You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind.
Ime kho, bhikkhave, pañca ānisaṃsā dhammassavane”ti.	These are the five advantages of listening to The Dharma.”

AN 5.203 Assājānīya: A Thoroughbred

203. Assājānīyasutta	203. A Thoroughbred
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.	“monks, a fine royal thoroughbred with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi pañcahi?	What five?
Ajjavena, javena, maddavena, khantiyā, soraccena—	Integrity, speed, gentleness, patience, and sweetness.
imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.	A fine royal thoroughbred with these five factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with five dharmas is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi pañcahi?	What five?
Ajjavena, javena, maddavena, khantiyā, soraccena—	Integrity, speed, gentleness, patience, and sweetness.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these five dharmas is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 5.204 Bala: Powers

204. Balasutta	204. Powers
“Pañcimāni, bhikkhave, balāni.	“monks, there are these five powers.
Katamāni pañca?	What five?
Saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ—	justifiable-trust, conscience, prudence, energy, and wisdom.
imāni kho, bhikkhave, pañca balānī”ti.	These are the five powers.”

AN 5.205 Cetokhila: Emotional Barrenness

205. Cetokhilasutta	205. Emotional Barrenness
“Pañcime, bhikkhave, cetokhilā.	“monks, there are these five kinds of emotional barrenness.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.	Firstly, a monk has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo.	This is the first kind of emotional barrenness.
Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati … pe …	Furthermore, a monk has doubts about The Dharma …
saṅghe kaṅkhati … pe …	the Saṅgha …
sikkhāya kaṅkhati … pe …	the training …
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.	A monk is angry and upset with their spiritual companions, resentful and closed off.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo.	This is the fifth kind of emotional barrenness.
Ime kho, bhikkhave, pañca cetokhilā”ti.	These are the five kinds of emotional barrenness.”

AN 5.206 Vinibandha: Shackles

206. Vinibandhasutta	206. Shackles
“Pañcime, bhikkhave, cetasovinibandhā.	“monks, there are these five emotional shackles.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	Firstly, a monk isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetasovinibandho.	This is the first emotional shackle.
Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti … pe …	Furthermore, a monk isn’t free of greed for the body …
rūpe avītarāgo hoti … pe …	They’re not free of greed for form …
yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati … pe …	They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing …
aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.	They live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetasovinibandho.	This is the fifth emotional shackle.
Ime kho, bhikkhave, pañca cetasovinibandhā”ti.	These are the five emotional shackles.”

AN 5.207 Yāgu: Porridge

207. Yāgusutta	207. Porridge
“Pañcime, bhikkhave, ānisaṃsā yāguyā.	“monks, there are these five benefits of porridge.
Katame pañca?	What five?
Khuddaṃ paṭihanati, pipāsaṃ paṭivineti, vātaṃ anulometi, vatthiṃ sodheti, āmāvasesaṃ pāceti.	It wards off hunger, nirvanaes thirst, settles the wind, cleans the bladder, and helps digestion.
Ime kho, bhikkhave, pañca ānisaṃsā yāguyā”ti.	These are the five benefits of porridge.”

AN 5.208 Dantakaṭṭha: Chew Sticks

208. Dantakaṭṭhasutta	208. Chew Sticks
“Pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane.	“monks, there are these five drawbacks of not using chew sticks.
Katame pañca?	What five?
Acakkhussaṃ, mukhaṃ duggandhaṃ hoti, rasaharaṇiyo na visujjhanti, pittaṃ semhaṃ bhattaṃ pariyonandhati, bhattamassa nacchādeti.	It’s not good for your eyes, you get bad breath, your taste-buds aren’t cleaned, bile and phlegm cover your food, and you lose your appetite.
Ime kho, bhikkhave, pañca ādīnavā dantakaṭṭhassa akhādane.	These are the five drawbacks of not using chew sticks.
Pañcime, bhikkhave, ānisaṃsā dantakaṭṭhassa khādane.	There are these five benefits of using chew sticks.
Katame pañca?	What five?
Cakkhussaṃ, mukhaṃ na duggandhaṃ hoti, rasaharaṇiyo visujjhanti, pittaṃ semhaṃ bhattaṃ na pariyonandhati, bhattamassa chādeti.	It’s good for your eyes, you don’t get bad breath, your taste-buds are cleaned, bile and phlegm don’t cover your food, and food agrees with you.
Ime kho, bhikkhave, pañca ānisaṃsā dantakaṭṭhassa khādane”ti.	These are the five benefits of using chew sticks.”

AN 5.209 Gītassara: The Sound of Singing

209. Gītassarasutta	209. The Sound of Singing
“Pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassa.	“monks, there are these five drawbacks in reciting with a drawn-out singing sound.
Katame pañca?	What five?
Attanāpi tasmiṃ sare sārajjati, parepi tasmiṃ sare sārajjanti, gahapatikāpi ujjhāyanti:	You relish the sound of your own voice. Others relish the sound of your voice. Householders complain:
‘yatheva mayaṃ gāyāma, evamevaṃ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati.	‘These ascetics, followers of the Sakyan, sing just like us!’ When you’re enjoying the melody, your undistractible-lucidity breaks up. Those who come after follow your example.
Ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassā”ti.	These are the five drawbacks in reciting with a drawn-out singing sound.”

AN 5.210 Muṭṭhassati: Unrememberful

210. Muṭṭhassatisutta	210. Unrememberful
“Pañcime, bhikkhave, ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamayato.	“monks, there are these five drawbacks of falling asleep unrememberful and unaware.
Katame pañca?	What five?
Dukkhaṃ supati, dukkhaṃ paṭibujjhati, pāpakaṃ supinaṃ passati, devatā na rakkhanti, asuci muccati.	You sleep badly and wake miserably. You have bad dreams. The deities don’t protect you. And you emit semen.
Ime kho, bhikkhave, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamayato.	These are the five drawbacks of falling asleep unrememberful and unaware.
Pañcime, bhikkhave, ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamayato.	There are these five benefits of falling asleep rememberful and aware.
Katame pañca?	What five?
Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, devatā rakkhanti, asuci na muccati.	You sleep well and wake happily. You don’t have bad dreams. The deities protect you. And you don’t emit semen.
Ime kho, bhikkhave, pañca ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamayato”ti.	These are the five benefits of falling asleep rememberful and aware.”

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§ – AN 5 vagga 22 Akkosaka: Abuser

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AN 5.211 Akkosaka: An Abuser

211. Akkosakasutta	211. An Abuser
“Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, tassa pañca ādīnavā pāṭikaṅkhā.	“monks, a monk who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.
Katame pañca?	What five?
Pārājiko vā hoti chinnaparipantho, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, bāḷhaṃ vā rogātaṅkaṃ phusati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	They’re expelled, cut off, shut out; or they commit a corrupt offense; or they contract a severe illness. They die confused. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, tassa ime pañca ādīnavā pāṭikaṅkhā”ti.	A monk who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.”

AN 5.212 Bhaṇḍanakāraka: Starting Arguments

212. Bhaṇḍanakārakasutta	212. Starting Arguments
“Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṃghe adhikaraṇakārako, tassa pañca ādīnavā pāṭikaṅkhā.	“monks, a monk who starts arguments, quarrels, fights, debates, and disciplinary issues in the Saṅgha can expect five drawbacks.
Katame pañca?	What five?
Anadhigataṃ nādhigacchati, adhigatā parihāyati, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	They don’t achieve the unachieved. What they have achieved falls away. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṃghe adhikaraṇakārako, tassa ime pañca ādīnavā pāṭikaṅkhā”ti.	A monk who starts arguments, quarrels, fights, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.”

AN 5.213 Sīla: Ethics

213. Sīlasutta	213. Ethics
“Pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā.	“monks, there are these five drawbacks for an unethical person because of their failure in ethics.
Katame pañca?	What five?
Idha, bhikkhave, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati.	Firstly, an unethical person loses substantial wealth on account of negligence.
Ayaṃ, bhikkhave, paṭhamo ādīnavo dussīlassa sīlavipattiyā.	This is the first drawback.
Puna caparaṃ, bhikkhave, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.	Furthermore, an unethical person gets a bad reputation.
Ayaṃ, bhikkhave, dutiyo ādīnavo dussīlassa sīlavipattiyā.	This is the second drawback.
Puna caparaṃ, bhikkhave, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ—avisārado upasaṅkamati maṅkubhūto.	Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Ayaṃ, bhikkhave, tatiyo ādīnavo dussīlassa sīlavipattiyā.	This is the third drawback.
Puna caparaṃ, bhikkhave, dussīlo sīlavipanno sammūḷho kālaṃ karoti.	Furthermore, an unethical person dies feeling lost.
Ayaṃ, bhikkhave, catuttho ādīnavo dussīlassa sīlavipattiyā.	This is the fourth drawback.
Puna caparaṃ, bhikkhave, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
Ayaṃ, bhikkhave, pañcamo ādīnavo dussīlassa sīlavipattiyā.	This is the fifth drawback.
Ime kho, bhikkhave, pañca ādīnavā dussīlassa sīlavipattiyā.	These are the five drawbacks for an unethical person because of their failure in ethics.
Pañcime, bhikkhave, ānisaṃsā sīlavato sīlasampadāya.	There are these five benefits for an ethical person because of their accomplishment in ethics.
Katame pañca?	What five?
Idha, bhikkhave, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati.	Firstly, an ethical person gains substantial wealth on account of assiduity.
Ayaṃ, bhikkhave, paṭhamo ānisaṃso sīlavato sīlasampadāya.	This is the first benefit.
Puna caparaṃ, bhikkhave, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.	Furthermore, an ethical person gets a good reputation.
Ayaṃ, bhikkhave, dutiyo ānisaṃso sīlavato sīlasampadāya.	This is the second benefit.
Puna caparaṃ, bhikkhave, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ—visārado upasaṅkamati amaṅkubhūto.	Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Ayaṃ bhikkhave, tatiyo ānisaṃso sīlavato sīlasampadāya.	This is the third benefit.
Puna caparaṃ, bhikkhave, sīlavā sīlasampanno asammūḷho kālaṃ karoti.	Furthermore, an ethical person dies not feeling lost.
Ayaṃ, bhikkhave, catuttho ānisaṃso sīlavato sīlasampadāya.	This is the fourth benefit.
Puna caparaṃ, bhikkhave, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Ayaṃ, bhikkhave, pañcamo ānisaṃso sīlavato sīlasampadāya.	This is the fifth benefit.
Ime kho, bhikkhave, pañca ānisaṃsā sīlavato sīlasampadāyā”ti.	These are the five benefits for an ethical person because of their accomplishment in ethics.”

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AN 5.214 Bahubhāṇi: Someone Who Talks a Lot

214. Bahubhāṇisutta	214. Someone Who Talks a Lot
“Pañcime, bhikkhave, ādīnavā bahubhāṇismiṃ puggale.	“monks, there are these five drawbacks for a person who talks a lot.
Katame pañca?	What five?
Musā bhaṇati, pisuṇaṃ bhaṇati, pharusaṃ bhaṇati, samphappalāpaṃ bhaṇati, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	They use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Ime kho, bhikkhave, pañca ādīnavā bahubhāṇismiṃ puggale.	These are the five drawbacks for a person who talks a lot.
Pañcime, bhikkhave, ānisaṃsā mantabhāṇismiṃ puggale.	There are these five benefits for a person who talks thoughtfully.
Katame pañca?	What five?
Na musā bhaṇati, na pisuṇaṃ bhaṇati, na pharusaṃ bhaṇati, na samphappalāpaṃ bhaṇati, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	They don’t use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca ānisaṃsā mantabhāṇismiṃ puggale”ti.	These are the five benefits for a person who talks thoughtfully.”

AN 5.215 Paṭhamaakkhanti: Intolerance (1st)

215. Paṭhamaakkhantisutta	215. Intolerance (1st)
“Pañcime, bhikkhave, ādīnavā akkhantiyā.	“monks, there are these five drawbacks of intolerance.
Katame pañca?	What five?
Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Most people find you unlikable and unloveable. You have lots of enmity and many flaws. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell.
Ime kho, bhikkhave, pañca ādīnavā akkhantiyā.	These are the five drawbacks to intolerance.
Pañcime, bhikkhave, ānisaṃsā khantiyā.	There are these five benefits of tolerance.
Katame pañca?	What five?
Bahuno janassa piyo hoti manāpo, na verabahulo hoti, na vajjabahulo, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Most people find you dear and lovable. You have little enmity and few flaws. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca ānisaṃsā khantiyā”ti.	These are the five benefits of tolerance.”

AN 5.216 Dutiyaakkhanti: Intolerance (2nd)

216. Dutiyaakkhantisutta	216. Intolerance (2nd)
“Pañcime, bhikkhave, ādīnavā akkhantiyā.	“monks, there are these five drawbacks of intolerance.
Katame pañca?	What five?
Bahuno janassa appiyo hoti amanāpo, luddo ca hoti, vippaṭisārī ca, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Most people find you unlikable and unlovable. You’re cruel and remorseful. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell.
Ime kho, bhikkhave, pañca ādīnavā akkhantiyā.	These are the five drawbacks to intolerance.
Pañcime, bhikkhave, ānisaṃsā khantiyā.	There are these five benefits of tolerance.
Katame pañca?	What five?
Bahuno janassa piyo hoti manāpo, aluddo ca hoti, avippaṭisārī ca, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Most people find you likable and lovable. You’re neither cruel nor remorseful. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca ānisaṃsā khantiyā”ti.	These are the five benefits of tolerance.”

AN 5.217 Paṭhamaapāsādika: Uninspiring Conduct (1st)

217. Paṭhamaapāsādikasutta	217. Uninspiring Conduct (1st)
“Pañcime, bhikkhave, ādīnavā apāsādike.	“monks, there are these five drawbacks of uninspiring conduct.
Katame pañca?	What five?
Attāpi attānaṃ upavadati,	You blame yourself.
anuvicca viññū garahanti,	After examination, sensible people criticize you.
pāpako kittisaddo abbhuggacchati,	You get a bad reputation.
sammūḷho kālaṃ karoti,	You feel lost when you die.
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell.
Ime kho, bhikkhave, pañca ādīnavā apāsādike.	These are the five drawbacks of uninspiring conduct.
Pañcime, bhikkhave, ānisaṃsā pāsādike.	There are these five benefits of inspiring conduct.
Katame pañca?	What five?
Attāpi attānaṃ na upavadati,	You don’t blame yourself.
anuvicca viññū pasaṃsanti,	After examination, sensible people praise you.
kalyāṇo kittisaddo abbhuggacchati,	You get a good reputation.
asammūḷho kālaṃ karoti,	You don’t feel lost when you die.
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	And when the body breaks up, after death, you’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca ānisaṃsā pāsādike”ti.	These are the five benefits of inspiring conduct.”

AN 5.218 Dutiyaapāsādika: Uninspiring Conduct (2nd)

218. Dutiyaapāsādikasutta	218. Uninspiring Conduct (2nd)
“Pañcime, bhikkhave, ādīnavā apāsādike.	“monks, there are these five drawbacks of uninspiring conduct.
Katame pañca?	What five?
Appasannā nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti, satthusāsanaṃ akataṃ hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati, cittamassa nappasīdati.	You don’t inspire confidence in those without it. You cause some with confidence to change their minds. You don’t follow the Teacher’s instructions. Those who come after you follow your example. And your mind doesn’t become clear.
Ime kho, bhikkhave, pañca ādīnavā apāsādike.	These are the five drawbacks of uninspiring conduct.
Pañcime, bhikkhave, ānisaṃsā pāsādike.	There are these five benefits of inspiring conduct.
Katame pañca?	What five?
Appasannā pasīdanti, pasannānañca bhiyyobhāvo hoti, satthusāsanaṃ kataṃ hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati, cittamassa pasīdati.	You inspire confidence in those without it. You increase confidence in those who have it. You follow the Teacher’s instructions. Those who come after you follow your example. And your mind becomes clear.
Ime kho, bhikkhave, pañca ānisaṃsā pāsādike”ti.	These are the five benefits of inspiring conduct.”

AN 5.219 Aggi: Fire

219. Aggisutta	219. Fire
“Pañcime, bhikkhave, ādīnavā aggismiṃ.	“monks, there are these five drawbacks of a fire.
Katame pañca?	What five?
Acakkhusso, dubbaṇṇakaraṇo, dubbalakaraṇo, saṅgaṇikāpavaḍḍhano, tiracchānakathāpavattaniko hoti.	It’s bad for your eyes. It’s bad for your complexion. It makes you weak. It draws in groups. And it encourages unworthy talk.
Ime kho, bhikkhave, pañca ādīnavā aggismin”ti.	These are the five drawbacks of a fire.”

AN 5.220 Madhurā: About Madhurā

220. Madhurāsutta	220. About Madhurā
“Pañcime, bhikkhave, ādīnavā madhurāyaṃ.	“monks, there are these five drawbacks of Madhurā.
Katame pañca?	What five?
Visamā, bahurajā, caṇḍasunakhā, vāḷayakkhā, dullabhapiṇḍā.	The ground is uneven and dusty, the dogs are fierce, the native spirits are vicious, and it’s hard to get almsfood.
Ime kho, bhikkhave, pañca ādīnavā madhurāyan”ti.	These are the five drawbacks of Madhurā.”

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§ – AN 5 vagga 23 Dīgha-cārika: Long Wandering

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AN 5.221 Paṭhamadīghacārika: Long Wandering (1st)

221. Paṭhamadīghacārikasutta	221. Long Wandering (1st)
“Pañcime, bhikkhave, ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.	“monks, there are these five drawbacks for someone who likes long and aimless wandering.
Katame pañca?	What five?
Assutaṃ na suṇāti, sutaṃ na pariyodāpeti, sutenekaccena avisārado hoti, gāḷhaṃ rogātaṅkaṃ phusati, na ca mittavā hoti.	You don’t learn new things. You don’t clarify what you’ve learned. You lack confidence in some things you have learned. You contract a severe illness. You don’t have any friends.
Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.	These are the five drawbacks for someone who likes long and aimless wandering.
Pañcime, bhikkhave, ānisaṃsā samavatthacāre.	There are these five benefits of a reasonable amount of wandering.
Katame pañca?	What five?
Assutaṃ suṇāti, sutaṃ pariyodāpeti, sutenekaccena visārado hoti, na gāḷhaṃ rogātaṅkaṃ phusati, mittavā ca hoti.	You learn new things. You clarify what you’ve learned. You have confidence in some things you have learned. You don’t contract severe illness. You have friends.
Ime kho, bhikkhave, pañca ānisaṃsā samavatthacāre”ti.	These are the five benefits of a reasonable amount of wandering.”

AN 5.222 Dutiyadīghacārika: Long Wandering (2nd)

222. Dutiyadīghacārikasutta	222. Long Wandering (2nd)
“Pañcime, bhikkhave, ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.	“monks, there are these five drawbacks for someone who likes long and aimless wandering.
Katame pañca?	What five?
Anadhigataṃ nādhigacchati, adhigatā parihāyati, adhigatenekaccena avisārado hoti, gāḷhaṃ rogātaṅkaṃ phusati, na ca mittavā hoti.	You don’t achieve the unachieved. What you have achieved falls away. You lose confidence in some things you’ve achieved. You contract a severe illness. You don’t have any friends.
Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.	These are the five drawbacks for someone who likes long and aimless wandering.
Pañcime, bhikkhave, ānisaṃsā samavatthacāre.	There are these five benefits of a reasonable amount of wandering.
Katame pañca?	What five?
Anadhigataṃ adhigacchati, adhigatā na parihāyati, adhigatenekaccena visārado hoti, na gāḷhaṃ rogātaṅkaṃ phusati, mittavā ca hoti.	You achieve the unachieved. What you have achieved doesn’t fall away. You’re confident in some things you’ve achieved. You don’t contract severe illness. You have friends.
Ime kho, bhikkhave, pañca ānisaṃsā samavatthacāre”ti.	These are the five benefits of a reasonable amount of wandering.”

AN 5.223 Atinivāsa: Overstaying

223. Atinivāsasutta	223. Overstaying
“Pañcime, bhikkhave, ādīnavā atinivāse.	“monks, there are these five drawbacks of overstaying.
Katame pañca?	What five?
Bahubhaṇḍo hoti bahubhaṇḍasannicayo, bahubhesajjo hoti bahubhesajjasannicayo, bahukicco hoti bahukaraṇīyo byatto kiṅkaraṇīyesu, saṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena, tamhā ca āvāsā pakkamanto sāpekkho pakkamati.	You have a lot of stuff and store it up. You have a lot of medicine and store it up. You have a lot of duties and responsibilities, and become an expert in whatever needs to be done. You mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you miss it.
Ime kho, bhikkhave, pañca ādīnavā atinivāse.	These are the five drawbacks of overstaying.
Pañcime, bhikkhave, ānisaṃsā samavatthavāse.	There are these five benefits of staying for a reasonable length of time.
Katame pañca?	What five?
Na bahubhaṇḍo hoti na bahubhaṇḍasannicayo, na bahubhesajjo hoti na bahubhesajjasannicayo, na bahukicco hoti na bahukaraṇīyo na byatto kiṅkaraṇīyesu, asaṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena, tamhā ca āvāsā pakkamanto anapekkho pakkamati.	You don’t have a lot of stuff and store it up. You don’t have a lot of medicine and store it up. You don’t have a lot of duties and responsibilities, and become an expert in whatever needs to be done. You don’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you don’t miss it.
Ime kho, bhikkhave, pañca ānisaṃsā samavatthavāse”ti.	These are the five benefits of staying for a reasonable length of time.”

AN 5.224 Maccharī: Stingy

224. Maccharīsutta	224. Stingy
“Pañcime, bhikkhave, ādīnavā atinivāse.	“monks, there are these five drawbacks of overstaying.
Katame pañca?	What five?
Āvāsamaccharī hoti, kulamaccharī hoti, lābhamaccharī hoti, vaṇṇamaccharī hoti, dhammamaccharī hoti.	You become stingy with dwellings, families, material possessions, praise, and The Dharma.
Ime kho, bhikkhave, pañca ādīnavā atinivāse.	These are the five drawbacks of overstaying.
Pañcime, bhikkhave, ānisaṃsā samavatthavāse.	There are these five benefits of staying for a reasonable length of time.
Katame pañca?	What five?
Na āvāsamaccharī hoti, na kulamaccharī hoti, na lābhamaccharī hoti, na vaṇṇamaccharī hoti, na dhammamaccharī hoti.	You’re not stingy with dwellings, families, material possessions, praise, and The Dharma.
Ime kho, bhikkhave, pañca ānisaṃsā samavatthavāse”ti.	These are the five benefits of staying for a reasonable length of time.”

AN 5.225 Paṭhamakulūpaka: Visiting Families (1st)

225. Paṭhamakulūpakasutta	225. Visiting Families (1st)
“Pañcime, bhikkhave, ādīnavā kulūpake.	“monks, there are these five drawbacks of visiting families.
Katame pañca?	What five?
Anāmantacāre āpajjati, raho nisajjāya āpajjati, paṭicchanne āsane āpajjati, mātugāmassa uttari chappañcavācāhi dhammaṃ desento āpajjati, kāmasaṅkappabahulo viharati.	You fall into an offense for wandering without leave. You fall into an offense for sitting in a private place with someone of the opposite sex. You fall into an offense for sitting in a hidden place with someone of the opposite sex. You fall into an offense for teaching more than five or six sentences to someone of the opposite sex. You have a lot of sensual thoughts.
Ime kho, bhikkhave, pañca ādīnavā kulūpake”ti.	These are the five drawbacks of visiting families.”

AN 5.226 Dutiyakulūpaka: Visiting Families (2nd)

226. Dutiyakulūpakasutta	226. Visiting Families (2nd)
“Pañcime, bhikkhave, ādīnavā kulūpakassa bhikkhuno ativelaṃ kulesu saṃsaṭṭhassa viharato.	“monks, there are these five drawbacks for a monk who visits families for too long, mixing closely with them.
Katame pañca?	What five?
Mātugāmassa abhiṇhadassanaṃ,	You often see members of the opposite sex.
dassane sati saṃsaggo,	Seeing them, you become close.
saṃsagge sati vissāso,	Being so close, you become intimate.
vissāse sati otāro,	Being intimate, lust overcomes you.
otiṇṇacittassetaṃ pāṭikaṅkhaṃ: ‘anabhirato vā brahmacariyaṃ carissati aññataraṃ vā saṅkiliṭṭhaṃ āpattiṃ āpajjissati sikkhaṃ vā paccakkhāya hīnāyāvattissati’.	When your mind is swamped by lust, you can expect that you will live the spiritual life dissatisfied, or commit one of the corrupt offenses, or reject the training and return to a lesser life.
Ime kho, bhikkhave, pañca ādīnavā kulūpakassa bhikkhuno ativelaṃ kulesu saṃsaṭṭhassa viharato”ti.	These are the five drawbacks for a monk who visits families for too long, mixing closely with them.”

AN 5.227 Bhoga: Riches

227. Bhogasutta	227. Riches
“Pañcime, bhikkhave, ādīnavā bhogesu.	“monks, there are these five drawbacks of riches.
Katame pañca?	What five?
Aggisādhāraṇā bhogā, udakasādhāraṇā bhogā, rājasādhāraṇā bhogā, corasādhāraṇā bhogā, appiyehi dāyādehi sādhāraṇā bhogā.	Fire, water, kings, thieves, and unloved heirs all take a share.
Ime kho, bhikkhave, pañca ādīnavā bhogesu.	These are the five drawbacks of riches.
Pañcime, bhikkhave, ānisaṃsā bhogesu.	There are these five benefits of riches.
Katame pañca?	What five?
Bhoge nissāya attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati, mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati, puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati, mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.	Riches enable you to bring pleasure and joy to yourself; your mother and father; your children, partners, bondservants, workers, and staff; and your friends and colleagues; and to keep them all happy. And they enable you to establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
Ime kho, bhikkhave, pañca ānisaṃsā bhogesū”ti.	These are the five benefits of riches.”

AN 5.228 Ussūrabhatta: Eating Late

228. Ussūrabhattasutta	228. Eating Late
“Pañcime, bhikkhave, ādīnavā ussūrabhatte kule.	“monks, there are these five drawbacks for a family who takes their meals late in the day.
Katame pañca?	What five?
Ye te atithī pāhunā, te na kālena paṭipūjenti;	When guests visit, they are not served on time.
yā tā balipaṭiggāhikā devatā, tā na kālena paṭipūjenti;	The deities who accept spirit-offerings are not served on time.
ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te na kālena paṭipūjenti;	Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time.
dāsakammakaraporisā vimukhā kammaṃ karonti;	Bondservants, workers, and staff do their duties neglectfully.
tāvatakaṃyeva asamayena bhuttaṃ anojavantaṃ hoti.	A meal eaten during the wrong period is not nutritious.
Ime kho, bhikkhave, pañca ādīnavā ussūrabhatte kule.	These are the five drawbacks for a family who takes their meals late in the day.
Pañcime, bhikkhave, ānisaṃsā samayabhatte kule.	There are these five benefits for a family who takes their meals at a proper time.
Katame pañca?	What five?
Ye te atithī pāhunā, te kālena paṭipūjenti;	When guests visit, they are served on time.
yā tā balipaṭiggāhikā devatā, tā kālena paṭipūjenti;	The deities who accept spirit-offerings are served on time.
ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te kālena paṭipūjenti;	Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time.
dāsakammakaraporisā avimukhā kammaṃ karonti;	Bondservants, workers, and staff do their duties attentively.
tāvatakaṃyeva samayena bhuttaṃ ojavantaṃ hoti.	A meal eaten during the proper period is nutritious.
Ime kho, bhikkhave, pañca ānisaṃsā samayabhatte kule”ti.	These are the five benefits for a family who takes their meals at a proper time.”

AN 5.229 Paṭhamakaṇhasappa: Black Snakes (1st)

229. Paṭhamakaṇhasappasutta	229. Black Snakes (1st)
“Pañcime, bhikkhave, ādīnavā kaṇhasappe.	“monks, there are these five drawbacks of a black snake.
Katame pañca?	What five?
Asuci, duggandho, sabhīru, sappaṭibhayo, mittadubbhī.	It’s filthy, stinking, cowardly, frightening, and treacherous.
Ime kho, bhikkhave, pañca ādīnavā kaṇhasappe.	These are the five dangers of a black snake.
Evamevaṃ kho, bhikkhave, pañcime ādīnavā mātugāme.	In the same way there are five drawbacks of a female.
Katame pañca?	What five?
Asuci, duggandho, sabhīru, sappaṭibhayo, mittadubbhī.	She’s filthy, stinking, cowardly, frightening, and treacherous.
Ime kho, bhikkhave, pañca ādīnavā mātugāme”ti.	These are the five drawbacks of a female.”

AN 5.230 Dutiyakaṇhasappa: Black Snakes (2nd)

230. Dutiyakaṇhasappasutta	230. Black Snakes (2nd)
“Pañcime, bhikkhave, ādīnavā kaṇhasappe.	“monks, there are these five drawbacks of a black snake.
Katame pañca?	What five?
Kodhano, upanāhī, ghoraviso, dujjivho, mittadubbhī.	It’s angry, hostile, venomous, fork-tongued, and treacherous.
Ime kho, bhikkhave, pañca ādīnavā kaṇhasappe.	These are the five dangers of a black snake.
Evamevaṃ kho, bhikkhave, pañcime ādīnavā mātugāme.	In the same way there are five drawbacks of a female.
Katame pañca?	What five?
Kodhano, upanāhī, ghoraviso, dujjivho, mittadubbhī.	She’s angry, hostile, venomous, fork-tongued, and treacherous.
Tatridaṃ, bhikkhave, mātugāmassa ghoravisatā—	This is a female’s venom:
yebhuyyena, bhikkhave, mātugāmo tibbarāgo.	usually she’s very lustful.
Tatridaṃ, bhikkhave, mātugāmassa dujjivhatā—	This is a female’s forked tongue:
yebhuyyena, bhikkhave, mātugāmo pisuṇavāco.	usually she speaks divisively.
Tatridaṃ, bhikkhave, mātugāmassa mittadubbhitā—	This is a female’s treachery:
yebhuyyena, bhikkhave, mātugāmo aticārinī.	usually she’s an adulteress.
Ime kho, bhikkhave, pañca ādīnavā mātugāme”ti.	These are the five drawbacks of a female.”

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§ – AN 5 vagga 24 Āvāsika: Resident monk

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AN 5.231 Āvāsika: A Resident monk

231. Āvāsikasutta	231. A Resident monk
“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu abhāvanīyo hoti.	“monks, a resident monk with five dharmas is not admirable.
Katamehi pañcahi?	What five?
Na ākappasampanno hoti na vattasampanno;	They’re not accomplished in being well-presented and doing their duties.
na bahussuto hoti na sutadharo;	They’re not very learned and don’t remember what they’ve learned.
na paṭisallekhitā hoti na paṭisallānārāmo;	They’re not self-effacing and don’t enjoy self-effacement.
na kalyāṇavāco hoti na kalyāṇavākkaraṇo;	They’re not a good speaker and don’t speak well.
duppañño hoti jaḷo eḷamūgo.	They’re witless, dull, and stupid.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu abhāvanīyo hoti.	A resident monk with these five dharmas is not admirable.
Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu bhāvanīyo hoti.	A resident monk with these five dharmas is admirable.
Katamehi pañcahi?	What five?
Ākappasampanno hoti vattasampanno;	They’re accomplished in being well-presented and doing their duties.
bahussuto hoti sutadharo;	They’re very learned and remember what they’ve learned.
paṭisallekhitā hoti paṭisallānārāmo;	They’re self-effacing and enjoy self-effacement.
kalyāṇavāco hoti kalyāṇavākkaraṇo;	They’re a good speaker and speak well.
paññavā hoti ajaḷo aneḷamūgo.	They’re wise, not dull and stupid.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu bhāvanīyo hotī”ti.	A resident monk with these five dharmas is admirable.”

AN 5.232 Piya: Liked

232. Piyasutta	232. Liked
“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	“monks, a resident monk with five dharmas is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;	They’re ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā;	They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A resident monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”

AN 5.233 Sobhana: Beautification

233. Sobhanasutta	233. Beautification
“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu āvāsaṃ sobheti.	“monks, a resident monk with five dharmas beautifies the monastery.
Katamehi pañcahi?	What five?
Sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	They’re ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā;	They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning.
paṭibalo hoti upasaṅkamante dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ;	They’re able to educate, encourage, fire up, and inspire those who approach them with a Dhamma talk.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu āvāsaṃ sobhetī”ti.	A resident monk with these five dharmas beautifies the monastery.”

AN 5.234 Bahūpakāra: Very Helpful

234. Bahūpakārasutta	234. Very Helpful
“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu āvāsassa bahūpakāro hoti.	“monks, a resident monk with five dharmas is very helpful to the monastery.
Katamehi pañcahi?	What five?
Sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	They’re ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
khaṇḍaphullaṃ paṭisaṅkharoti;	They repair what is decayed and damaged.
mahā kho pana bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū gihīnaṃ upasaṅkamitvā āroceti:	When a large monk Saṅgha is arriving with monks from abroad, they go to the lay people and announce:
‘mahā kho, āvuso, bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū, karotha puññāni, samayo puññāni kātun’ti;	‘A large monk Saṅgha is arriving with monks from abroad. Make merit! Now is the time to make merit!’
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu āvāsassa bahūpakāro hotī”ti.	A resident monk with these five dharmas is very helpful to the monastery.”

AN 5.235 Anukampa: A Compassionate monk

235. Anukampasutta	235. A Compassionate monk
“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu gihīnaṃ anukampati.	“monks, a resident monk with five dharmas shows compassion to the lay people.
Katamehi pañcahi?	What five?
Adhisīle samādapeti;	They encourage them in higher ethics.
dhammadassane niveseti;	They equip them to see the truth of the Dharmas.
gilānake upasaṅkamitvā satiṃ uppādeti:	When they are sick, they go to them and prompt their rememberfulness, saying:
‘arahaggataṃ āyasmanto satiṃ upaṭṭhāpethā’ti;	‘Establish your rememberfulness, good sirs, in what is worthy.’
mahā kho pana bhikkhusaṃgho abhikkanto nānāverajjakā bhikkhū gihīnaṃ upasaṅkamitvā āroceti:	When a large monk Saṅgha is arriving with monks from abroad, they go to the lay people and announce:
‘mahā kho, āvuso, bhikkhusaṃgho abhikkanto nānāverajjakā bhikkhū, karotha puññāni, samayo puññāni kātun’ti;	‘A large monk Saṅgha is arriving with monks from abroad. Make merit! Now is the time to make merit!’
yaṃ kho panassa bhojanaṃ denti lūkhaṃ vā paṇītaṃ vā taṃ attanā paribhuñjati, saddhādeyyaṃ na vinipāteti.	And they eat whatever food they give them, coarse or fine, not wasting a gift given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu gihīnaṃ anukampatī”ti.	A resident monk with these five dharmas shows compassion to the lay people.”

AN 5.236 Paṭhamaavaṇṇāraha: Deserving Criticism (1st)

236. Paṭhamaavaṇṇārahasutta	236. Deserving Criticism (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	“monks, a resident monk with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati;	Without examining or scrutinizing, they praise those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati;	and they criticize those deserving of praise.
ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti;	Without examining or scrutinizing, they arouse justifiable-trust in things that are dubious,
ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti;	and they don’t arouse justifiable-trust in things that are inspiring.
saddhādeyyaṃ vinipāteti.	And they waste a gift given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	A resident monk with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge.	A resident monk with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati;	After examining and scrutinizing, they criticize those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati;	and they praise those deserving of praise.
anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti;	They don’t arouse justifiable-trust in things that are dubious,
anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti;	and they do arouse justifiable-trust in things that are inspiring.
saddhādeyyaṃ na vinipāteti.	And they don’t waste a gift given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.	A resident monk with these five dharmas is raised up to heaven.”

AN 5.237 Dutiyaavaṇṇāraha: Deserving Criticism (2nd)

237. Dutiyaavaṇṇārahasutta	237. Deserving Criticism (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	“monks, a resident monk with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati;	Without examining or scrutinizing, they praise those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati;	and they criticize those deserving of praise.
āvāsamaccharī hoti āvāsapaligedhī;	They’re stingy and greedy regarding monasteries.
kulamaccharī hoti kulapaligedhī;	They’re stingy and greedy regarding families.
saddhādeyyaṃ vinipāteti.	And they waste a gift given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	A resident monk with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge.	A resident monk with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati;	After examining and scrutinizing, they criticize those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati;	and they praise those deserving of praise.
na āvāsamaccharī hoti na āvāsapaligedhī;	They’re not stingy and greedy regarding monasteries.
na kulamaccharī hoti na kulapaligedhī;	They’re not stingy and greedy regarding families.
saddhādeyyaṃ na vinipāteti.	And they don’t waste a gift given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.	A resident monk with these five dharmas is raised up to heaven.”

AN 5.238 Tatiyaavaṇṇāraha: Deserving Criticism (3rd)

238. Tatiyaavaṇṇārahasutta	238. Deserving Criticism (3rd)
“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	“monks, a resident monk with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati;	Without examining or scrutinizing, they praise those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati;	and they criticize those deserving of praise.
āvāsamaccharī hoti;	They’re stingy regarding monasteries,
kulamaccharī hoti;	families,
lābhamaccharī hoti.	and material possessions.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	A resident monk with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge.	A resident monk with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati;	After examining and scrutinizing, they criticize those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati;	and they praise those deserving of praise.
na āvāsamaccharī hoti;	They’re not stingy regarding monasteries,
na kulamaccharī hoti;	families,
na lābhamaccharī hoti.	and material possessions.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.	A resident monk with these five dharmas is raised up to heaven.”

AN 5.239 Paṭhamamacchariya: Stinginess (1st)

239. Paṭhamamacchariyasutta	239. Stinginess (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	“monks, a resident monk with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Āvāsamaccharī hoti;	They’re stingy regarding monasteries,
kulamaccharī hoti;	families,
lābhamaccharī hoti;	material possessions,
vaṇṇamaccharī hoti;	and praise.
saddhādeyyaṃ vinipāteti.	And they waste a gift given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	A resident monk with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge.	A resident monk with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Na āvāsamaccharī hoti;	They’re not stingy regarding monasteries,
na kulamaccharī hoti;	families,
na lābhamaccharī hoti;	material possessions,
na vaṇṇamaccharī hoti;	and praise.
saddhādeyyaṃ na vinipāteti.	And they don’t waste a gift given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.	A resident monk with these five dharmas is raised up to heaven.”

AN 5.240 Dutiyamacchariya: Stinginess (2nd)

240. Dutiyamacchariyasutta	240. Stinginess (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	“monks, a resident monk with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Āvāsamaccharī hoti;	They’re stingy regarding monasteries,
kulamaccharī hoti;	families,
lābhamaccharī hoti;	material possessions,
vaṇṇamaccharī hoti;	praise,
dhammamaccharī hoti.	and the Dharmas.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	A resident monk with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge.	A resident monk with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Na āvāsamaccharī hoti;	They’re not stingy regarding monasteries,
na kulamaccharī hoti;	families,
na lābhamaccharī hoti;	material possessions,
na vaṇṇamaccharī hoti;	praise,
na dhammamaccharī hoti.	and the Dharmas.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.	A resident monk with these five dharmas is raised up to heaven.”

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§ – AN 5 vagga 25 Du-c-carita: Bad Conduct

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AN 5.241 Paṭhamaduccarita: Bad Conduct (1st)

241. Paṭhamaduccaritasutta	241. Bad Conduct (1st)
“Pañcime, bhikkhave, ādīnavā duccarite.	“monks, there are these five drawbacks of bad conduct.
Katame pañca?	What five?
Attāpi attānaṃ upavadati;	You blame yourself.
anuvicca viññū garahanti;	After examination, sensible people criticize you.
pāpako kittisaddo abbhuggacchati;	You get a bad reputation.
sammūḷho kālaṃ karoti;	You feel lost when you die.
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell.
Ime kho, bhikkhave, pañca ādīnavā duccarite.	These are the five drawbacks of bad conduct.
Pañcime, bhikkhave, ānisaṃsā sucarite.	There are these five benefits of good conduct.
Katame pañca?	What five?
Attāpi attānaṃ na upavadati;	You don’t blame yourself.
anuvicca viññū pasaṃsanti;	After examination, sensible people praise you.
kalyāṇo kittisaddo abbhuggacchati;	You get a good reputation.
asammūḷho kālaṃ karoti;	You don’t feel lost when you die.
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When your body breaks up, after death, you’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca ānisaṃsā sucarite”ti.	These are the five benefits of good conduct.”

AN 5.242 Paṭhamakāyaduccarita: Bad Bodily Conduct (1st)

242. Paṭhamakāyaduccaritasutta	242. Bad Bodily Conduct (1st)
“Pañcime, bhikkhave, ādīnavā kāyaduccarite … pe … ānisaṃsā kāyasucarite … pe ….	“monks, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …”

AN 5.243 Paṭhamavacīduccarita: Bad Verbal Conduct (1st)

243. Paṭhamavacīduccaritasutta	243. Bad Verbal Conduct (1st)
“Pañcime, bhikkhave, ādīnavā vacīduccarite … pe … ānisaṃsā vacīsucarite … pe ….	“monks, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …”

AN 5.244 Paṭhamamanoduccarita: Bad Mental Conduct (1st)

244. Paṭhamamanoduccaritasutta	244. Bad Mental Conduct (1st)
“Pañcime, bhikkhave, ādīnavā manoduccarite … pe … ānisaṃsā manosucarite. Katame pañca? Attāpi attānaṃ na upavadati; anuvicca viññū pasaṃsanti; kalyāṇo kittisaddo abbhuggacchati; asammūḷho kālaṃ karoti; kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā manosucarite”ti.	“monks, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …”

AN 5.245 Dutiyaduccarita: Bad Conduct (2nd)

245. Dutiyaduccaritasutta	245. Bad Conduct (2nd)
“Pañcime, bhikkhave, ādīnavā duccarite.	“monks, there are these five drawbacks of bad conduct.
Katame pañca?	What five?
Attāpi attānaṃ upavadati;	You blame yourself.
anuvicca viññū garahanti;	After examination, sensible people criticize you.
pāpako kittisaddo abbhuggacchati;	You get a bad reputation.
saddhammā vuṭṭhāti;	You drift away from true Dharmas.
asaddhamme patiṭṭhāti.	You settle on untrue Dharmas.
Ime kho, bhikkhave, pañca ādīnavā duccarite.	These are the five drawbacks of bad conduct.
Pañcime, bhikkhave, ānisaṃsā sucarite.	There are these five benefits of good conduct.
Katame pañca?	What five?
Attāpi attānaṃ na upavadati;	You don’t blame yourself.
anuvicca viññū pasaṃsanti;	After examination, sensible people praise you.
kalyāṇo kittisaddo abbhuggacchati;	You get a good reputation.
asaddhammā vuṭṭhāti;	You drift away from untrue Dharmas.
saddhamme patiṭṭhāti.	You settle on true Dharmas.
Ime kho, bhikkhave, pañca ānisaṃsā sucarite”ti.	These are the five benefits of good conduct.”

AN 5.246 Dutiyakāyaduccarita: Bad Bodily Conduct (2nd)

246. Dutiyakāyaduccaritasutta	246. Bad Bodily Conduct (2nd)
“Pañcime, bhikkhave, ādīnavā kāyaduccarite … pe … ānisaṃsā kāyasucarite … pe ….	“monks, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …”

AN 5.247 Dutiyavacīduccarita: Bad Verbal Conduct (2nd)

247. Dutiyavacīduccaritasutta	247. Bad Verbal Conduct (2nd)
“Pañcime, bhikkhave, ādīnavā vacīduccarite … pe … ānisaṃsā vacīsucarite … pe ….	“monks, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …”

AN 5.248 Dutiyamanoduccarita: Bad Mental Conduct (2nd)

248. Dutiyamanoduccaritasutta	248. Bad Mental Conduct (2nd)
“Pañcime, bhikkhave, ādīnavā manoduccarite … pe … ānisaṃsā manosucarite. Katame pañca? Attāpi attānaṃ na upavadati; anuvicca viññū pasaṃsanti; kalyāṇo kittisaddo abbhuggacchati; asaddhammā vuṭṭhāti; saddhamme patiṭṭhāti. Ime kho, bhikkhave, pañca ānisaṃsā manosucarite”ti.	“monks, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …”

AN 5.249 Sivathika: A Charnel Ground

249. Sivathikasutta	249. A Charnel Ground
“Pañcime, bhikkhave, ādīnavā sivathikāya.	“monks, there are these five drawbacks to a charnel ground.
Katame pañca?	What five?
Asuci, duggandhā, sappaṭibhayā, vāḷānaṃ amanussānaṃ āvāso, bahuno janassa ārodanā—	It’s filthy, stinking, frightening, a gathering place for savage monsters, and a weeping place for many people.
ime kho, bhikkhave, pañca ādīnavā sivathikāya.	These are the five drawbacks of a charnel ground.
Evamevaṃ kho, bhikkhave, pañcime ādīnavā sivathikūpame puggale.	In the same way there are five drawbacks of a person like a charnel ground.
Katame pañca?	What five?
Idha, bhikkhave, ekacco puggalo asucinā kāyakammena samannāgato hoti; asucinā vacīkammena samannāgato hoti; asucinā manokammena samannāgato hoti.	To start with, some person has filthy conduct by way of body, speech, and mind.
Idamassa asucitāya vadāmi.	This is how they’re filthy, I say.
Seyyathāpi sā, bhikkhave, sivathikā asuci; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is just as filthy as a charnel ground.
Tassa asucinā kāyakammena samannāgatassa, asucinā vacīkammena samannāgatassa, asucinā manokammena samannāgatassa pāpako kittisaddo abbhuggacchati.	Because of their filthy conduct, they get a bad reputation.
Idamassa duggandhatāya vadāmi.	This is how they’re stinky, I say.
Seyyathāpi sā, bhikkhave, sivathikā duggandhā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is just as stinky as a charnel ground.
Tamenaṃ asucinā kāyakammena samannāgataṃ, asucinā vacīkammena samannāgataṃ, asucinā manokammena samannāgataṃ pesalā sabrahmacārī ārakā parivajjanti.	Because of their filthy conduct, good-hearted spiritual companions avoid them from afar.
Idamassa sappaṭibhayasmiṃ vadāmi.	That’s how they’re frightening, I say.
Seyyathāpi sā, bhikkhave, sivathikā sappaṭibhayā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is just as frightening as a charnel ground.
So asucinā kāyakammena samannāgato, asucinā vacīkammena samannāgato, asucinā manokammena samannāgato sabhāgehi puggalehi saddhiṃ saṃvasati.	Because of their filthy conduct, they live together with people of a similar character.
Idamassa vāḷāvāsasmiṃ vadāmi.	This is how they gather with savage monsters, I say.
Seyyathāpi sā, bhikkhave, sivathikā vāḷānaṃ amanussānaṃ āvāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	That person is just as much a gathering place of savage monsters as a charnel ground.
Tamenaṃ asucinā kāyakammena samannāgataṃ, asucinā vacīkammena samannāgataṃ, asucinā manokammena samannāgataṃ pesalā sabrahmacārī disvā khīyadhammaṃ āpajjanti:	Because of their filthy conduct, when good-hearted spiritual companions see them they complain:
‘aho vata no dukkhaṃ ye mayaṃ evarūpehi puggalehi saddhiṃ saṃvasāmā’ti.	‘Oh, it’s so painful for us to have to live together with such as these.’
Idamassa ārodanāya vadāmi.	This is how there’s weeping, I say.
Seyyathāpi sā, bhikkhave, sivathikā bahuno janassa ārodanā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	This person is just as much a weeping place for many people as a charnel ground.
Ime kho, bhikkhave, pañca ādīnavā sivathikūpame puggale”ti.	These are the five drawbacks of a person like a charnel ground.”

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AN 5.250 Puggalappasāda: Faith in Individuals

250. Puggalappasādasutta	250. justifiable-trust in Individuals
“Pañcime, bhikkhave, ādīnavā puggalappasāde.	“monks, there are these five drawbacks of placing justifiable-trust in an individual.
Katame pañca?	What five?
Yasmiṃ, bhikkhave, puggale puggalo abhippasanno hoti, so tathārūpaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā saṅgho ukkhipati.	The individual to whom a person is devoted falls into an offense such that the Saṅgha suspends them.
Tassa evaṃ hoti:	It occurs to them:
‘yo kho myāyaṃ puggalo piyo manāpo so saṅghena ukkhitto’ti.	‘This person dear and beloved to me has been suspended by the Saṅgha.’
Bhikkhūsu appasādabahulo hoti.	They lose much of their justifiable-trust in monks.
Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati.	So they don’t frequent other monks,
Aññe bhikkhū abhajanto saddhammaṃ na suṇāti.	they don’t hear the true Dharma,
Saddhammaṃ asuṇanto saddhammā parihāyati.	and they fall away from the true Dharma.
Ayaṃ, bhikkhave, paṭhamo ādīnavo puggalappasāde.	This is the first drawback in placing justifiable-trust in an individual.
Puna caparaṃ, bhikkhave, yasmiṃ puggale puggalo abhippasanno hoti, so tathārūpaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā saṅgho ante nisīdāpeti. Tassa evaṃ hoti: ‘yo kho myāyaṃ puggalo piyo manāpo so saṅghena ante nisīdāpito’ti. Bhikkhūsu appasādabahulo hoti. Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati. Aññe bhikkhū abhajanto saddhammaṃ na suṇāti. Saddhammaṃ asuṇanto saddhammā parihāyati.	Furthermore, the individual to whom a person is devoted falls into an offense such that the Saṅgha makes them sit at the end of the line. …
Ayaṃ, bhikkhave, dutiyo ādīnavo puggalappasāde.	This is the second drawback in placing justifiable-trust in an individual.
Puna caparaṃ, bhikkhave, yasmiṃ puggale puggalo abhippasanno hoti, so disāpakkanto hoti … pe … so vibbhanto hoti … pe … so kālaṅkato hoti.	Furthermore, the individual to whom a person is devoted departs for another region … disrobes … passes away.
Tassa evaṃ hoti:	It occurs to them:
‘yo kho myāyaṃ puggalo piyo manāpo so kālaṅkato’ti.	‘This person dear and beloved to me has passed away.’
Aññe bhikkhū na bhajati.	So they don’t frequent other monks,
Aññe bhikkhū abhajanto saddhammaṃ na suṇāti.	they don’t hear the true Dharma,
Saddhammaṃ asuṇanto saddhammā parihāyati.	and they fall away from the true Dharma.
Ayaṃ, bhikkhave, pañcamo ādīnavo puggalappasāde.	This is the fifth drawback in placing justifiable-trust in an individual.
Ime kho, bhikkhave, pañca ādīnavā puggalappasāde”ti.	These are the five drawbacks of placing justifiable-trust in an individual.”

❧

§ – AN 5 vagga 26 Upasampadā: Ordination

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AN 5.251 Upasampādetabba: Who Should Give Ordination

251. Upasampādetabbasutta	251. Who Should Give Ordination
“Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā upasampādetabbaṃ.	“monks, ordination should be given by a monk with five dharmas.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti;	It’s a monk who has the entire spectrum of an adept’s ethics,
asekhena samādhikkhandhena samannāgato hoti;	undistractible-lucidity,
asekhena paññākkhandhena samannāgato hoti;	wisdom,
asekhena vimuttikkhandhena samannāgato hoti;	freedom,
asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.	and the knowledge and vision of freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatena bhikkhunā upasampādetabban”ti.	Ordination should be given by a monk with these five dharmas.”

AN 5.252 Nissaya: Who Should Give Dependence

252. Nissayasutta	252. Who Should Give Dependence
“Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā nissayo dātabbo.	“monks, dependence should be given by a monk with five dharmas.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti … pe … asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.	It’s a monk who has the entire spectrum of an adept’s ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
Imehi … pe … nissayo dātabbo”ti.	Dependence should be given by a monk with these five dharmas.”

AN 5.253 Sāmaṇera: Who Should Have a Novice as Attendant

253. Sāmaṇerasutta	253. Who Should Have a Novice as Attendant
“Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo.	“monks, a novice should attend on a monk with five dharmas.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti; asekhena samādhikkhandhena … asekhena paññākkhandhena … asekhena vimuttikkhandhena … asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.	It’s a monk who has the entire spectrum of an adept’s ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti.	A novice should attend on a monk with these five dharmas.”

AN 5.254 Pañcamacchariya: Five Kinds of Stinginess

254. Pañcamacchariyasutta	254. Five Kinds of Stinginess
“Pañcimāni, bhikkhave, macchariyāni.	“monks, there are these five kinds of stinginess.
Katamāni pañca?	What five?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ—	Stinginess with dwellings, families, material possessions, praise, and the Dharmas.
imāni kho, bhikkhave, pañca macchariyāni.	These are the five kinds of stinginess.
Imesaṃ kho, bhikkhave, pañcannaṃ macchariyānaṃ etaṃ paṭikuṭṭhaṃ, yadidaṃ dhammamacchariyan”ti.	The most contemptible of these five kinds of stinginess is stinginess with the Dharmas.”

AN 5.255 Macchariyappahāna: Giving Up Stinginess

255. Macchariyappahānasutta	255. Giving Up Stinginess
“Pañcannaṃ, bhikkhave, macchariyānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.	“monks, the spiritual life is lived to give up and cut out these five kinds of stinginess.
Katamesaṃ pañcannaṃ?	What five?
Āvāsamacchariyassa pahānāya samucchedāya brahmacariyaṃ vussati; kulamacchariyassa … lābhamacchariyassa … vaṇṇamacchariyassa … dhammamacchariyassa pahānāya samucchedāya brahmacariyaṃ vussati.	Stinginess with dwellings, families, material possessions, praise, and the Dharmas.
Imesaṃ kho, bhikkhave, pañcannaṃ macchariyānaṃ pahānāya samucchedāya brahmacariyaṃ vussatī”ti.	The spiritual life is lived to give up and cut out these five kinds of stinginess.”

AN 5.256 Paṭhamajhāna: The First jhāna

256. Paṭhamajhānasutta	256. The First jhāna
“Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	“monks, without giving up these five dharmas you can’t enter and remain in the first jhāna.
Katame pañca?	What five?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ.	Stinginess with dwellings, families, material possessions, praise, and the Dharmas.
Ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	Without giving up these five dharmas you can’t enter and remain in the first jhāna.
Pañcime, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	But after giving up these five dharmas you can enter and remain in the first jhāna.
Katame pañca?	What five?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ.	Stinginess with dwellings, families, material possessions, praise, and the Dharmas.
Ime kho, bhikkhave, pañca dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitun”ti.	After giving up these five dharmas you can enter and remain in the first jhāna.”
257–263. Dutiyajhānasuttādisattaka	257–263. The Second jhāna, Etc.
“Pañcime, bhikkhave, dhamme appahāya abhabbo dutiyaṃ jhānaṃ … pe … abhabbo tatiyaṃ jhānaṃ … abhabbo catutthaṃ jhānaṃ … abhabbo sotāpattiphalaṃ … abhabbo sakadāgāmiphalaṃ … abhabbo anāgāmiphalaṃ … abhabbo arahattaṃ sacchikātuṃ.	“monks, without giving up these five dharmas you can’t enter and remain in the second jhāna … third jhāna … fourth jhāna … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.
Katame pañca?	What five?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ.	Stinginess with dwellings, families, material possessions, praise, and the Dharmas.
Ime kho, bhikkhave, pañca dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	Without giving up these five dharmas you can’t realize perfection.
Pañcime, bhikkhave, dhamme pahāya bhabbo dutiyaṃ jhānaṃ … pe … bhabbo tatiyaṃ jhānaṃ … bhabbo catutthaṃ jhānaṃ … bhabbo sotāpattiphalaṃ … bhabbo sakadāgāmiphalaṃ … bhabbo anāgāmiphalaṃ … bhabbo arahattaṃ sacchikātuṃ.	But after giving up these five dharmas you can enter and remain in the second jhāna … third jhāna … fourth jhāna … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.
Katame pañca?	What five?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ.	Stinginess with dwellings, families, material possessions, praise, and the Dharmas.
Ime kho, bhikkhave, pañca dhamme pahāya bhabbo arahattaṃ sacchikātun”ti.	After giving up these five dharmas you can realize perfection.”

AN 5.264 Aparapaṭhamajhāna: Another Discourse on the First jhāna

264. Aparapaṭhamajhānasutta	264. Another Discourse on the First jhāna
“Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	“monks, without giving up these five dharmas you can’t enter and remain in the first jhāna.
Katame pañca?	What five?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ.	Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness.
Ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	Without giving up these five dharmas you can’t enter and remain in the first jhāna.
Pañcime, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	But after giving up these five dharmas you can enter and remain in the first jhāna.
Katame pañca?	What five?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ.	Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness.
Ime kho, bhikkhave, pañca dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitun”ti.	After giving up these five dharmas you can enter and remain in the first jhāna.”
265–271. Aparadutiyajhānasuttādi	265–271. Another Discourse on the Second jhāna, Etc.
“Pañcime, bhikkhave, dhamme appahāya abhabbo dutiyaṃ jhānaṃ … tatiyaṃ jhānaṃ … catutthaṃ jhānaṃ … sotāpattiphalaṃ … sakadāgāmiphalaṃ … anāgāmiphalaṃ … arahattaṃ sacchikātuṃ.	“monks, without giving up these five dharmas you can’t enter and remain in the second jhāna … third jhāna … fourth jhāna … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.
Katame pañca?	What five?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ.	Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness.
Ime kho, bhikkhave, pañca dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	Without giving up these five dharmas you can’t realize perfection.
Pañcime, bhikkhave, dhamme pahāya bhabbo dutiyaṃ jhānaṃ … tatiyaṃ jhānaṃ … catutthaṃ jhānaṃ … sotāpattiphalaṃ … sakadāgāmiphalaṃ … anāgāmiphalaṃ … arahattaṃ sacchikātuṃ.	But after giving up these five dharmas you can enter and remain in the second jhāna … third jhāna … fourth jhāna … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.
Katame pañca?	What five?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ.	Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness.
Ime kho, bhikkhave, pañca dhamme pahāya bhabbo arahattaṃ sacchikātun”ti.	After giving up these five dharmas you can realize perfection.”

AN 5.272 Bhattuddesaka: A Meal Assigner

272. Bhattuddesakasutta	272. A Meal Assigner
“Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako na sammannitabbo.	“monks, a person with five dharmas should not be appointed as meal assigner.
Katamehi pañcahi?	What five?
Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ na jānāti.	They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they don’t know if a meal has been assigned or not.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako na sammannitabbo.	A person with these five dharmas should not be appointed as meal assigner.
Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammannitabbo.	A person with five dharmas should be appointed as meal assigner.
Katamehi pañcahi?	What five?
Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ jānāti.	They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako sammannitabboti.	A person with these five dharmas should be appointed as meal assigner.
Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammato na pesetabbo … pe … sammato pesetabbo … bālo veditabbo … paṇḍito veditabbo … khataṃ upahataṃ attānaṃ pariharati … akkhataṃ anupahataṃ attānaṃ pariharati … yathābhataṃ nikkhitto evaṃ niraye … yathābhataṃ nikkhitto evaṃ sagge.	A person with five dharmas who has been appointed as meal assigner should not be called upon … should be called upon … should be known as a fool … should be known as astute … they keep themselves broken and damaged … they keep themselves unbroken and undamaged … is cast down to hell … is raised up to heaven.
Katamehi pañcahi?	What five?
Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ jānāti.	They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge”ti.	A meal assigner with these five dharmas is raised up to heaven.”
273–285. Senāsanapaññāpakasuttādi	273–285. A Lodgings Assigner
“Pañcahi, bhikkhave, dhammehi samannāgato senāsanapaññāpako na sammannitabbo … pe … paññattāpaññattaṃ na jānāti … pe … senāsanapaññāpako sammannitabbo … pe … paññattāpaññattaṃ jānāti … pe ….	“monks, a person with five dharmas should not be appointed as lodgings assigner … they don’t know if a lodging has been assigned or not … A person with five dharmas should be appointed as lodgings assigner … they know if a lodging has been assigned or not …
Senāsanagāhāpako na sammannitabbo … pe … gahitāgahitaṃ na jānāti … pe … senāsanagāhāpako sammannitabbo … pe … gahitāgahitaṃ jānāti … pe ….	A person should not be appointed as lodgings allocator … they don’t know if a lodging has been allocated or not … A person should be appointed as lodgings allocator … they know if a lodging has been allocated or not …
Bhaṇḍāgāriko na sammannitabbo … pe … guttāguttaṃ na jānāti … bhaṇḍāgāriko sammannitabbo … pe … guttāguttaṃ jānāti ….	A person should not be appointed as storeperson … they don’t know if stores are protected or not … A person should be appointed as storeperson … they know if stores are protected or not …
Cīvarapaṭiggāhako na sammannitabbo … pe … gahitāgahitaṃ na jānāti … cīvarapaṭiggāhako sammannitabbo … pe … gahitāgahitaṃ jānāti ….	… robe receiver …
Cīvarabhājako na sammannitabbo … pe … bhājitābhājitaṃ na jānāti … cīvarabhājako sammannitabbo … pe … bhājitābhājitaṃ jānāti ….	… robe distributor …
Yāgubhājako na sammannitabbo … pe … yāgubhājako sammannitabbo … pe ….	… porridge distributor …
Phalabhājako na sammannitabbo … pe … phalabhājako sammannitabbo … pe ….	… fruit distributor …
Khajjakabhājako na sammannitabbo … pe … bhājitābhājitaṃ na jānāti … khajjakabhājako sammannitabbo … pe … bhājitābhājitaṃ jānāti ….	… cake distributor …
Appamattakavissajjako na sammannitabbo … pe … vissajjitāvissajjitaṃ na jānāti … appamattakavissajjako sammannitabbo … pe … vissajjitāvissajjitaṃ jānāti ….	… dispenser of minor accessories …
Sāṭiyaggāhāpako na sammannitabbo … pe … gahitāgahitaṃ na jānāti … sāṭiyaggāhāpako sammannitabbo … pe … gahitāgahitaṃ jānāti ….	… allocator of bathing cloths …
Pattaggāhāpako na sammannitabbo … pe … gahitāgahitaṃ na jānāti … pattaggāhāpako sammannitabbo … pe … gahitāgahitaṃ jānāti ….	… bowl allocator …
Ārāmikapesako na sammannitabbo … pe … ārāmikapesako sammannitabbo … pe ….	… supervisor of monastery staff …
Sāmaṇerapesako na sammannitabbo … pe … sāmaṇerapesako sammannitabbo … pe …. Sammato na pesetabbo … pe … sammato pesetabbo … pe ….	… supervisor of novices …
Sāmaṇerapesako bālo veditabbo … pe … paṇḍito veditabbo … khataṃ upahataṃ attānaṃ pariharati … akkhataṃ anupahataṃ attānaṃ pariharati … yathābhataṃ nikkhitto evaṃ niraye … yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi?	What five?
Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, pesitāpesitaṃ jānāti.	They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a novice has been supervised or not.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato sāmaṇerapesako yathābhataṃ nikkhitto evaṃ sagge”ti.	A supervisor of novices with these five dharmas is raised up to heaven.”

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AN 5.286 Bhikkhu: A Monk

286. Bhikkhusutta	286. A Monk
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	“monks, a monk with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti.	He kills living creatures, steals, has sex, lies, and uses alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye.	A monk with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge.	A monk with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	He doesn’t kill living creatures, steal, have sex, lie, or use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.	A monk with these five dharmas is raised up to heaven.”
287–292. Bhikkhunīsuttādi	287–292. A Nun
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī … pe … sikkhamānā … sāmaṇero … sāmaṇerī … upāsako … upāsikā yathābhataṃ nikkhittā evaṃ niraye.	“A nun … female intern … male novice … female novice … layman … laywoman … with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Pāṇātipātinī hoti, adinnādāyinī hoti, kāmesumicchācārinī hoti, musāvādinī hoti, surāmerayamajjapamādaṭṭhāyinī hoti.	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ niraye.	With these five dharmas they’re cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge.	A nun … female intern … male novice … female novice … layman … laywoman … with five dharmas is raised up to heaven.
Katamehi pañcahi?	What five?
Pāṇātipātā paṭiviratā hoti, adinnādānā paṭiviratā hoti, kāmesumicchācārā paṭiviratā hoti, musāvādā paṭiviratā hoti, surāmerayamajjapamādaṭṭhānā paṭiviratā hoti.	They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge”ti.	With these five dharmas they’re raised up to heaven.”

AN 5.293 Ājīvaka: An Ājīvaka

293. Ājīvakasutta	293. An Ājīvaka
“Pañcahi, bhikkhave, dhammehi samannāgato ājīvako yathābhataṃ nikkhitto evaṃ niraye.	“monks, an Ājīvaka ascetic with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti.	They kill living creatures, steal, have sex, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato ājīvako yathābhataṃ nikkhitto evaṃ niraye”ti.	An Ājīvaka ascetic with these five dharmas is cast down to hell.”
294–302. Nigaṇṭhasuttādi	294–302. A Nigaṇṭha, Etc.
“Pañcahi, bhikkhave, dhammehi samannāgato nigaṇṭho … muṇḍasāvako … jaṭilako … paribbājako … māgaṇḍiko … tedaṇḍiko … āruddhako … gotamako … devadhammiko yathābhataṃ nikkhitto evaṃ niraye.	A Jain … disciple of the shavelings … a matted-hair ascetic … a wanderer … a follower of Māgaṇḍiya … a trident-bearing ascetic … a follower of the unobstructed … a follower of Gotama … one who performs rituals for the gods … with five dharmas is cast down to hell.
Katamehi pañcahi?	What five?
Pāṇātipātī hoti, adinnādāyī hoti … pe … surāmerayamajjapamādaṭṭhāyī hoti.	They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato devadhammiko yathābhataṃ nikkhitto evaṃ niraye”ti.	With these five dharmas they’re cast down to hell.”

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§ – AN 5 vagga 29 Rāga-peyyāla: Abbreviated Texts Beginning With Greed

29. Rāga-peyyālavagga	29. Abbreviated Texts Beginning With Greed	28. Sikkhāpadapeyyāla
303	303
“Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā.	“For insight into greed, five things should be developed.
Katame pañca?	What five?
Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—	The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world.
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. (1)	For insight into greed, these five things should be developed.”
304	304
“Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā.	“For insight into greed, five things should be developed.
Katame pañca?	What five?
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—	The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world.
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. (2)	For insight into greed, these five things should be developed.”
305	305
“Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā.	“For insight into greed, five things should be developed.
Katame pañca?	What five?
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā—	The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. (3)	For insight into greed, these five things should be developed.”
306	306
“Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā.	“For insight into greed, five things should be developed.
Katame pañca?	What five?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ—	The faculties of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. (4)	For insight into greed, these five things should be developed.”
307	307
“Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā.	“For insight into greed, five things should be developed.
Katame pañca?	What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ—	The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. (5)	For insight into greed, these five things should be developed.”
308–1152	308–1152
“Rāgassa, bhikkhave, pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya pañca dhammā bhāvetabbā.	“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, five things should be developed.”
Dosassa … mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya pañca dhammā bhāvetabbā. (6–849.)	“Of hate … delusion … anger … hostility … offensiveness … contempt … envy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … five things should be developed.
Katame pañca?	What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ—	The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
pamādassa, bhikkhave, paṭinissaggāya ime pañca dhammā bhāvetabbā”ti. (850)	For the letting go of negligence, these five things should be developed.”
Pañcakanipātapāḷi niṭṭhitā.	The Book of the Fives is finished.

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AN 6 Chakkanipāta
The Book of the Sixes

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§ – AN 6 vagga 1 Āhuneyya: Worthy of Offerings

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1. Āhuneyyavagga

1. Worthy of Offerings

AN 6.1 Paṭhamaāhuneyya: Worthy of Offerings (1st)

1. Paṭhamaāhuneyyasutta	1. Worthy of Offerings (1st)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	It’s a monk who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	When they know a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

AN 6.2 Dutiyaāhuneyya: Worthy of Offerings (2nd)

2. Dutiyaāhuneyyasutta	2. Worthy of Offerings (2nd)
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti. (1)	It’s a monk who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
Dibbāya, sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike ca. (2)	With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ … sadosaṃ vā cittaṃ … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti. (3)	They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.
Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe …. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. (4)	They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. (5)	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. (6)	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 6.3 Indriya: Faculties

3. Indriyasutta	3. Faculties
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi?	What six?
Saddhindriyena, vīriyindriyena, satindriyena, samādhindriyena, paññindriyena, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	The faculties of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of asinine-inclinations.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 6.4 Bala: Powers

4. Balasutta	4. Powers
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi?	What six?
Saddhābalena, vīriyabalena, satibalena, samādhibalena, paññābalena, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of asinine-inclinations.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 6.5 Paṭhamaājānīya: The Thoroughbred (1st)

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5. Paṭhamaājānīyasutta	5. The Thoroughbred (1st)
“Chahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.	“monks, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi chahi?	What six?
Idha, bhikkhave, rañño bhadro assājānīyo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, vaṇṇasampanno ca hoti.	It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s beautiful.
Imehi kho, bhikkhave, chahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.	A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

(6 counterparts to horse)

Evamevaṃ kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, khamo dhammānaṃ.	It’s when a monk can endure sights, sounds, smells, tastes, touches, and thoughts.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 6.6 Dutiyaājānīya: The Thoroughbred (2nd)

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6. Dutiyaājānīyasutta	6. The Thoroughbred (2nd)
“Chahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.	“monks, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi chahi?	What six?
Idha, bhikkhave, rañño bhadro assājānīyo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, balasampanno ca hoti.	It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s strong.
Imehi kho, bhikkhave, chahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.	A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

(6 counterparts to horse)

Evamevaṃ kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ … pe … khamo dhammānaṃ.	It’s when a monk can endure sights, sounds, smells, tastes, touches, and thoughts.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 6.7 Tatiyaājānīya: The Thoroughbred (3rd)

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7. Tatiyaājānīyasutta	7. The Thoroughbred (3rd)
“Chahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.	“monks, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi chahi?	What six?
Idha, bhikkhave, rañño bhadro assājānīyo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, javasampanno ca hoti.	It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s fast.
Imehi kho, bhikkhave, chahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.	A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

(6 counterparts to horse)

Evamevaṃ kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ … pe … khamo dhammānaṃ.	It’s when a monk can endure sights, sounds, smells, tastes, touches, and thoughts.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 6.8 Anuttariya: Unsurpassable

8. Anuttariyasutta	8. Unsurpassable
“Chayimāni, bhikkhave, anuttariyāni.	“monks, these six things are unsurpassable.
Katamāni cha?	What six?
Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ.	The unsurpassable seeing, listening, acquisition, training, service, and recollection.
Imāni kho, bhikkhave, cha anuttariyānī”ti.	These are the six unsurpassable things.”

AN 6.9 Anussatiṭṭhāna: Topics for Recollection

(2023 FLIPT translation by frankk‍)

“Chayimāni, bhikkhave, anussatiṭṭhānāni.	“monks, there are these six topics for recollection.
Katamāni cha?	What six?
buddh-ānu-s-sati,	The Buddha; – continuous-remembering (of that),
dhamm-ānu-s-sati,	The Dhamma; – continuous-remembering (of that),
saṅgh-ānu-s-sati,	the Saṅgha; – continuous-remembering (of that),
sīl-ānu-s-sati,	Ethics; – continuous-remembering (of that),
cāg-ānu-s-sati,	generosity; – continuous-remembering (of that),
devat-ānu-s-sati —	deities; – continuous-remembering (of that),
imāni kho, bhikkhave, cha anu-s-sati-ṭ-ṭhānānī”ti.	These indeed, ***, (are the ) six {topics} for continuous-remembering.”

AN 6.10 Mahānāma: With Mahānāma

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(2023 FLIPT translation by frankk‍)
AN ^6.10.1 - ( Buddh-ānu-s-sati)
AN ^6.10.2 - ( Dhamm-ānu-s-sati)
AN ^6.10.3 - ( Saṅgh-ānu-s-sati)
AN ^6.10.4 - ( Sīl-ānu-s-sati)
AN ^6.10.5 - ( Cāg-ānu-s-sati)
AN ^6.10.6 - ( Devat-ānu-s-sati)

Ekaṃ samayaṃ bhagavā sakkesu viharati	At one time the Buddha was staying in the land of the Sakyans,
kapilavatthusmiṃ nigrodhārāme.	near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami;	Then Mahānāma the Sakyan went up to the Buddha,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	bowed, sat down to one side,
Ekamantaṃ nisinno, kho mahānāmo sakko bhagavantaṃ etadavoca:	and said to him:
“yo so, bhante, ariyasāvako āgataphalo viññāta-sāsano,	“Sir, when a noble-one's-disciple has reached the fruit and understood the instructions,
so katamena vihārena bahulaṃ viharatī”ti?	what kind of meditation do they frequently practice?”

§10.1 – ( Buddh-ānu-s-sati)

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“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano,	“Mahānāma, when a noble-one's-disciple has reached the fruit and understood the instructions
so iminā vihārena bahulaṃ viharati.	they frequently practice this kind of meditation.
Idha, mahānāma, ariyasāvako tathāgataṃ anussarati:	Firstly, a noble-one's-disciple recollects the Realized One:
‘iti-pi so bhagavā	'Thus-indeed, he, the-Blessed-one,
arahaṃ sammā-sambuddho	(an) Arahant, properly-awakened,
vijjā-caraṇa-sampanno	knowledge-(and)-conduct-(he)-possesses,
su-gato loka-vidū	well-gone, world-knower,
an-uttaro purisa-damma-sārathi	un-surpassed man-training-leader,
satthā deva-manussānaṃ	teacher (of) devas-(and)-humans,
buddho bhagavā’ti —	(the) awakened-one, the-blessed-one -

(7sb+ derived awakening factor sequence)

(7sb → 1. 🐘) Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati	(7sb → 1. 🐘) When a noble-one's-disciple recollects the Realized One
nevassa tasmiṃ samaye	at that time
rāga-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of greed,
na dosa-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of hate,
na moha-pariyuṭṭhitaṃ cittaṃ hoti;	their mind is not full of delusion;
ujugata-me-vassa tasmiṃ samaye cittaṃ hoti	At that time their mind is unswerving,
tathāgataṃ ārabbha.	based on the Realized One.
(7sb → 2. 💭) Ujugata-citto kho pana, mahānāma, ariya-sāvako	(7sb → 2.💭) (of) unswerving-mind, ***, (a) noble-one’s-disciple
labhati attha-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – meaning,
labhati dhamma-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – Dhamma-[teachings],
labhati dhamm-ūpasaṃhitaṃ pā-mojjaṃ.	obtains Dhamma-connected rejoicing.

Ayaṃ vuccati, mahānāma:	This is called
‘ariya-sāvako visamagatāya pajāya samap-patto viharati,	a noble-one's-disciple who lives in balance among people who are unbalanced,
Sa-byāpajjāya pajāya a-byāpajjo viharati,	and lives untroubled among people who are troubled.
Dhamma-sotaṃ samāpanno	They’ve entered the stream of the Dharma
buddhā-nus-satiṃ bhāveti’. (1)	and develop the recollection of the Buddha.

❧

§10.2 – ( Dhamm-ānu-s-sati)

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Puna caparaṃ, mahānāma, ariyasāvako dhammaṃ anussarati:	Furthermore, a noble-one's-disciple recollects the Dhamma-teaching:
‘sv-ākkhāto bhagavatā dhammo	‘well-expounded (by the) Blessed-one (is the) Dhamma,
san-diṭṭhiko	Viewable, [realizable in this very life]
a-kāliko	Time-less, [immediately effective]
Ehi-passiko	Come-here-and-see [for yourself],
opaneyyiko	Leads-to [nirvana],
Pacc-attaṃ	For themselves,
veditabbo viññūhī’ti.	Can-be-experienced (by the) wise.’

(7sb+ derived awakening factor sequence)

(7sb → 1. 🐘) Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati	(7sb → 1. 🐘) When a noble-one's-disciple recollects the Dhamma-teaching
nevassa tasmiṃ samaye	at that time
rāga-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of greed,
na dosa-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of hate,
na moha-pariyuṭṭhitaṃ cittaṃ hoti;	their mind is not full of delusion;
ujugata-me-vassa tasmiṃ samaye cittaṃ hoti	At that time their mind is unswerving,
dhammaṃ ārabbha.	based on the Dhamma-[teachings].
(7sb → 2. 💭) Ujugata-citto kho pana, mahānāma, ariya-sāvako	(7sb → 2. 💭) (of) unswerving-mind, ***, (a) noble-one’s-disciple
labhati attha-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – meaning,
labhati dhamma-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – Dhamma-[teachings],
labhati dhamm-ūpasaṃhitaṃ pā-mojjaṃ.	obtains Dhamma-connected rejoicing.

Ayaṃ vuccati, mahānāma:	This is called
‘ariya-sāvako visamagatāya pajāya samap-patto viharati,	a noble-one's-disciple who lives in balance among people who are unbalanced,
Sa-byāpajjāya pajāya a-byāpajjo viharati,	and lives untroubled among people who are troubled.
Dhamma-sotaṃ samāpanno	They’ve entered the stream of the Dharma
dhammā-nus-satiṃ bhāveti’. (2)	Dhamma-[teachings]; – continuous-remembering ( of that, he) develops.

§10.3 – ( Saṅgh-ānu-s-sati)

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Puna caparaṃ, mahānāma, ariya-sāvako saṅghaṃ anu-s-sarati:	Furthermore, a noble-one's-disciple recollects the Saṅgha:
‘sup-paṭipanno bhagavato sāvaka-saṅgho,	(the) good-way-of-practice; the-Blessed-one’s sangha-of-disciples [does that],
ujup-paṭipanno bhagavato sāvaka-saṅgho,	(the) straight-way-of-practice; the-Blessed-one’s sangha-of-disciples [does that],
Ñāyap-paṭipanno bhagavato sāvaka-saṅgho,	(the) methodical-way-of-practice; the-Blessed-one’s sangha-of-disciples [does that],
sāmīcip-paṭipanno bhagavato sāvaka-saṅgho,	(the) proper-way-of-practice; the-Blessed-one’s sangha-of-disciples [does that],
yadidaṃ cattāri purisa-yugāni	that is, (the) four pairs-of-men,
aṭṭha purisa-puggalā	(the) eight men-&-individuals,
esa bhagavato sāvaka-saṅgho	this (is the) blessed-one’s sangha-of-disciples,
āhuneyyo	worthy of offerings dedicated to the gods,
pāhuneyyo	worthy of hospitality,
dakkhiṇeyyo	worthy of a teacher’s offering,
añjali-karaṇīyo	worthy of greeting with joined palms,
an-uttaraṃ puñña-k-khettaṃ lokassā’ti.	(it is an) un-excelled merit-field (for the) world.

(7sb+ derived awakening factor sequence)

(7sb → 1. 🐘) Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati	(7sb → 1. 🐘) When a noble-one's-disciple recollects the Saṅgha
nevassa tasmiṃ samaye	at that time
rāga-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of greed,
na dosa-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of hate,
na moha-pariyuṭṭhitaṃ cittaṃ hoti;	their mind is not full of delusion;
ujugata-me-vassa tasmiṃ samaye cittaṃ hoti	At that time their mind is unswerving,
saṅghaṃ ārabbha.	based on the Sangha.
(7sb → 2. 💭) Ujugata-citto kho pana, mahānāma, ariya-sāvako	(7sb → 2. 💭) (of) unswerving-mind, ***, (a) noble-one’s-disciple
labhati attha-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – meaning,
labhati dhamma-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – Dhamma-[teachings],
labhati dhamm-ūpasaṃhitaṃ pā-mojjaṃ.	obtains Dhamma-connected rejoicing.

Ayaṃ vuccati, mahānāma:	This is called
‘ariya-sāvako visamagatāya pajāya samap-patto viharati,	a noble-one's-disciple who lives in balance among people who are unbalanced,
Sa-byāpajjāya pajāya a-byāpajjo viharati,	and lives untroubled among people who are troubled.
Dhamma-sotaṃ samāpanno	They’ve entered the stream of the Dharma
saṅghā-nus-satiṃ bhāveti’. (3)	the Saṅgha; – continuous-remembering ( of that, he) develops.

❧

§10.4 – ( Sīl-ānu-s-sati)

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Puna caparaṃ, mahānāma, ariyasāvako attano sīlāni anussarati	Furthermore, a noble-one's-disciple recollects their own ethical conduct,
akhaṇḍāni acchiddāni	which is uncorrupted, unflawed,
asabalāni akammāsāni	unblemished, untainted,
bhujissāni viññuppasatthāni	liberating, praised by sensible people,
aparāmaṭṭhāni	not mistaken,
samādhi-saṃvattanikāni.	{and leading to} -- undistractable-lucidity

(7sb+ derived awakening factor sequence)

(7sb → 1. 🐘) Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati	(7sb → 1. 🐘) When a noble-one's-disciple recollects their ethical conduct
nevassa tasmiṃ samaye	at that time
rāga-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of greed,
na dosa-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of hate,
na moha-pariyuṭṭhitaṃ cittaṃ hoti;	their mind is not full of delusion;
ujugata-me-vassa tasmiṃ samaye cittaṃ hoti	At that time their mind is unswerving,
sīlaṃ ārabbha.	based on their ethical conduct.
(7sb → 2. 💭) Ujugata-citto kho pana, mahānāma, ariya-sāvako	(7sb → 2. 💭) (of) unswerving-mind, ***, (a) noble-one’s-disciple
labhati attha-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – meaning,
labhati dhamma-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – Dhamma-[teachings],
labhati dhamm-ūpasaṃhitaṃ pā-mojjaṃ.	obtains Dhamma-connected rejoicing.

Ayaṃ vuccati, mahānāma:	This is called
‘ariya-sāvako visamagatāya pajāya samap-patto viharati,	a noble-one's-disciple who lives in balance among people who are unbalanced,
Sa-byāpajjāya pajāya a-byāpajjo viharati,	and lives untroubled among people who are troubled.
Dhamma-sotaṃ samāpanno	They’ve entered the stream of the Dharma
sīlā-nus-satiṃ bhāveti’. (4)	ethical conduct; – continuous-remembering ( of that, he) develops.

§10.5 – ( Cāg-ānu-s-sati)

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Puna caparaṃ, mahānāma, ariyasāvako attano cāgaṃ anussarati:	Furthermore, a noble-one's-disciple recollects their own generosity:
‘lābhā vata me, suladdhaṃ vata me.	‘I’m so fortunate, so very fortunate!
Yohaṃ macchera-mala-pariyuṭṭhitāya pajāya	Among people full of the stain of stinginess
vigata-mala-maccherena cetasā agāraṃ ajjhāvasāmi	I live at home rid of stinginess,
mutta-cāgo payatapāṇi	freely generous, open-handed,
vosagga-rato yāca-yogo	letting go; – (that he) relishes, charity; – (to that he is) committed,
dāna-saṃ-vibhāga-rato’ti.	to give – and to share –; (that he) relishes.’

(7sb+ derived awakening factor sequence)

(7sb → 1. 🐘) Yasmiṃ, mahānāma, samaye ariyasāvako cāgaṃ anussarati	(7sb → 1. 🐘) When a noble-one's-disciple recollects their generosity,
nevassa tasmiṃ samaye	at that time
rāga-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of greed,
na dosa-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of hate,
na moha-pariyuṭṭhitaṃ cittaṃ hoti;	their mind is not full of delusion;
ujugata-me-vassa tasmiṃ samaye cittaṃ hoti	At that time their mind is unswerving,
cāgaṃ ārabbha.	based on their generosity.
(7sb → 2. 💭) Ujugata-citto kho pana, mahānāma, ariya-sāvako	(7sb → 2. 💭) (of) unswerving-mind, ***, (a) noble-one’s-disciple
labhati attha-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – meaning,
labhati dhamma-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – Dhamma-[teachings],
labhati dhamm-ūpasaṃhitaṃ pā-mojjaṃ.	obtains Dhamma-connected rejoicing.

Ayaṃ vuccati, mahānāma:	This is called
‘ariya-sāvako visamagatāya pajāya samap-patto viharati,	a noble-one's-disciple who lives in balance among people who are unbalanced,
Sa-byāpajjāya pajāya a-byāpajjo viharati,	and lives untroubled among people who are troubled.
Dhamma-sotaṃ samāpanno	They’ve entered the stream of the Dharma
cāgā-nus-satiṃ bhāveti’. (5)	generosity; – continuous-remembering ( of that, he) develops.

§10.6 – ( Devat-ānu-s-sati)

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Puna caparaṃ, mahānāma, ariyasāvako devatā-nus-satiṃ bhāveti:	Furthermore, a noble-one's-disciple recollects the deities:
‘santi devā cātu-mahā-rājikā,	‘There are the Gods of the Four Great Kings,
santi devā tāvatiṃsā,	the Gods of the Thirty-Three,
santi devā yāmā,	the Gods of Yama,
santi devā tusitā,	the Joyful Gods,
santi devā nimmānaratino,	the Gods Who Love to Create,
santi devā paranimmitavasavattino,	the Gods Who Control the Creations of Others,
santi devā brahma-kāyikā,	the Gods of Brahmā’s Group,
santi devā tatuttari.	and gods even higher than these.

(these qualities led to their rebirth as devas)

Yathārūpāya saddhāya samannāgatā tā devatā	Because (of) conviction possessed (by) those deities,
ito cutā tattha upapannā,	when they passed away from here they were reborn {there},
mayhampi tathārūpā saddhā saṃvijjati.	for me-as-well, such conviction (is) found (in me).
Yathārūpena sīlena samannāgatā tā devatā	Because (of) ethical-conduct possessed (by) those deities,
ito cutā tattha upapannā,	when they passed away from here they were reborn {there},
mayhampi tathārūpaṃ sīlaṃ saṃvijjati.	for me-as-well, such ethical-conduct (is) found (in me).
Yathārūpena sutena samannāgatā tā devatā	Because (of) learning possessed (by) those deities,
ito cutā tattha upapannā,	when they passed away from here they were reborn {there},
mayhampi tathārūpaṃ sutaṃ saṃvijjati.	for me-as-well, such learning (is) found (in me).
Yathārūpena cāgena samannāgatā tā devatā	Because (of) generosity possessed (by) those deities,
ito cutā tattha upapannā,	when they passed away from here they were reborn {there},
mayhampi tathārūpo cāgo saṃvijjati.	for me-as-well, such generosity (is) found (in me).
Yathārūpāya paññāya samannāgatā tā devatā	Because (of) discernment possessed (by) those deities,
ito cutā tattha upapannā,	when they passed away from here they were reborn {there},
mayhampi tathārūpā paññā saṃvijjatī’ti.	for me-as-well, such discernment (is) found (in me).

(7sb+ derived awakening factor sequence)

(7sb → 1. 🐘) Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati	(7sb → 1. 🐘) When a noble-one's-disciple recollects the conviction, ethics, learning, generosity, and discernment of both themselves and the deities
nevassa tasmiṃ samaye	at that time
rāga-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of greed,
na dosa-pariyuṭṭhitaṃ cittaṃ hoti,	their mind is not full of hate,
na moha-pariyuṭṭhitaṃ cittaṃ hoti;	their mind is not full of delusion;
ujugata-me-vassa tasmiṃ samaye cittaṃ hoti	At that time their mind is unswerving,
tā devatā ārabbha.	based on those deities.
(7sb → 2. 💭) Ujugata-citto kho pana, mahānāma, ariya-sāvako	(7sb → 2. 💭) (of) unswerving-mind, ***, (a) noble-one’s-disciple
labhati attha-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – meaning,
labhati dhamma-vedaṃ,	obtains {experience of inspiration, awe, and joy in} – Dhamma-[teachings],
labhati dhamm-ūpasaṃhitaṃ pā-mojjaṃ.	obtains Dhamma-connected rejoicing.

Ayaṃ vuccati, mahānāma:	This is called
‘ariya-sāvako visamagatāya pajāya samap-patto viharati,	a noble-one's-disciple who lives in balance among people who are unbalanced,
Sa-byāpajjāya pajāya a-byāpajjo viharati,	and lives untroubled among people who are troubled.
Dhamma-sotaṃ samāpanno	They’ve entered the stream of the Dharma
devatā-nus-satiṃ bhāveti’. (6)	The-deities; – continuous-remembering ( of that, he) develops.

❧

(conclusion)

Yo so, mahānāma, ariya-sāvako āgata-phalo	When a noble-one's-disciple has reached-the-fruit
viññāta-sāsano,	and understood the instructions
so iminā vihārena bahulaṃ viharatī”ti.	this is the kind of meditation they frequently practice.”

❧

§ – AN 6 vagga 2 Sāraṇīya: Warm-hearted

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2. Sāraṇīyavagga

2. Warm-hearted

AN 6.11 Paṭhamasāraṇīya: Warm-hearted (1st)

11. Paṭhamasāraṇīyasutta	11. Warm-hearted (1st)
“Chayime, bhikkhave, dhammā sāraṇīyā.	“monks, there are these six warm-hearted Dharmas.
Katame cha?	What six?
Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo. (1)	Firstly, a monk consistently treats their spiritual companions with bodily kindness, both in public and in private. This is a warm-hearted quality.
Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo. (2)	Furthermore, a monk consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.
Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo. (3)	Furthermore, a monk consistently treats their spiritual companions with mental kindness …
Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo. (4)	Furthermore, a monk shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo. (5)	Furthermore, a monk lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. This too is a warm-hearted quality.
Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo. (6)	Furthermore, a monk lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This too is a warm-hearted quality.
Ime kho, bhikkhave, cha dhammā sāraṇīyā”ti.	These are the six warm-hearted Dharmas.”

AN 6.12 Dutiyasāraṇīya: Warm-hearted (2nd)

12. Dutiyasāraṇīyasutta	12. Warm-hearted (2nd)
“Chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.	“monks, these six warm-hearted Dharmas make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Katame cha?	What six?
Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca,	Firstly, a monk consistently treats their spiritual companions with bodily kindness, both in public and in private.
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (1)	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti … pe …. (2)	Furthermore, a monk consistently treats their spiritual companions with verbal kindness …
Mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (3)	Furthermore, a monk consistently treats their spiritual companions with mental kindness …
Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (4)	Furthermore, a monk shares without reservation any material possessions they have gained by legitimate means …
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (5)	Furthermore, a monk lives according to the precepts shared with their spiritual companions …
Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,	Furthermore, a monk lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (6)	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Ime kho, bhikkhave, cha dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī”ti.	These six warm-hearted Dharmas make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.”

AN 6.13 Nissāraṇīya: Elements of Escape

13. Nissāraṇīyasutta	13. Elements of Escape
“Chayimā, bhikkhave, nissāraṇīyā dhātuyo.	“monks, there are these six elements of escape.
Katamā cha?	What six?
Idha, bhikkhave, bhikkhu evaṃ vadeyya:	Take a monk who says:
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;	‘I’ve developed the heart’s release by friendly-kindness. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow ill will still occupies my mind.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṃ, āvuso, anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;	It’s impossible, reverend, it cannot happen that the heart’s release by friendly-kindness has been developed and properly implemented,
atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.	yet somehow ill will still occupies the mind.
Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettācetovimuttī’ti. (1)	For it is the heart’s release by friendly-kindness that is the escape from ill will.’
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;	‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow the thought of harming still occupies my mind.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.	They should be told, ‘Not so, venerable! …
Nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇācetovimuttī’ti. (2)	For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;	‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow negativity still occupies my mind.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa arati cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.	They should be told, ‘Not so, venerable! …
Nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditācetovimuttī’ti. (3)	For it is the heart’s release by rejoicing that is the escape from negativity.’
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;	‘I’ve developed the heart’s release by equanimous-observation. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow desire still occupies my mind.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa rāgo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.	They should be told, ‘Not so, venerable! …
Nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī’ti. (4)	For it is the heart’s release by equanimous-observation that is the escape from desire.’
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;	‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me nimittānusāri viññāṇaṃ hotī’ti.	Yet somehow my consciousness still follows after signs.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa nimittānusāri viññāṇaṃ bhavissati, netaṃ ṭhānaṃ vijjati.	They should be told, ‘Not so, venerable! …
Nissaraṇañhetaṃ, āvuso, sabbanimittānaṃ yadidaṃ animittācetovimuttī’ti. (5)	For it is the signless release of the heart that is the escape from all signs.’
Idha pana bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asmīti kho me vigataṃ, ayamahamasmīti ca na samanupassāmi;	‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow the dart of doubt and indecision still occupies my mind.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṃ, āvuso, anavakāso yaṃ asmīti vigate ayamahamasmīti ca na samanupassato;	It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.	yet somehow the dart of doubt and indecision still occupies the mind.
Nissaraṇañhetaṃ, āvuso, vicikicchākathaṃkathāsallassa yadidaṃ asmīti mānasamugghāto’ti. (6)	For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
Imā kho, bhikkhave, cha nissāraṇīyā dhātuyo”ti.	These are the six elements of escape.”

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AN 6.14 Bhaddaka: A Good Death

14. Bhaddakasutta	14. A Good Death
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Tathā tathā, āvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.	“A monk lives life so as to not have a good death.
Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā?	And how do they live life so as to not have a good death?
Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṃ anuyutto, bhassārāmo hoti bhassarato bhassārāmataṃ anuyutto, niddārāmo hoti niddārato niddārāmataṃ anuyutto, saṅgaṇikārāmo hoti saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, saṃsaggārāmo hoti saṃsaggarato saṃsaggārāmataṃ anuyutto, papañcārāmo hoti papañcarato papañcārāmataṃ anuyutto.	Take a monk who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them.
Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā.	A monk who lives life like this does not have a good death.
Ayaṃ vuccatāvuso:	This is called
‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṃ sammā dukkhassa antakiriyāya’.	a monk who enjoys identity, who hasn’t given up identity to rightly make an end of suffering.
Tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā.	A monk lives life so as to have a good death.
Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā?	And how do they live life so as to have a good death?
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ anuyutto, na bhassārāmo hoti na bhassarato na bhassārāmataṃ anuyutto, na niddārāmo hoti na niddārato na niddārāmataṃ anuyutto, na saṅgaṇikārāmo hoti na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto, na saṃsaggārāmo hoti na saṃsaggarato na saṃsaggārāmataṃ anuyutto, na papañcārāmo hoti na papañcarato na papañcārāmataṃ anuyutto.	Take a monk who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.
Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā.	A monk who lives life like this has a good death.
Ayaṃ vuccatāvuso:	This is called
‘bhikkhu nibbānābhirato pajahāsi sakkāyaṃ sammā dukkhassa antakiriyāyā’ti.	a monk who enjoys nirvana, who has given up identity to rightly make an end of suffering.

(verse️)

Yo papañcamanuyutto,	A creature who likes to proliferate,
papañcābhirato mago;	enjoying proliferation,
Virādhayī so nibbānaṃ,	fails to reach nirvana,
yogakkhemaṃ anuttaraṃ.	the supreme sanctuary.
Yo ca papañcaṃ hitvāna,	But one who gives up proliferation,
nippapañcapade rato;	enjoying the state of non-proliferation,
Ārādhayī so nibbānaṃ,	reaches nirvana,
yogakkhemaṃ anuttaran”ti.	the supreme sanctuary.”

❧

AN 6.15 Anutappiya: Regret

15. Anutappiyasutta	15. Regret
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti.	“As a monk makes their bed, so they must lie in it, and die tormented by regrets.
Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti?	And how do they die tormented by regrets?
Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṃ anuyutto, bhassārāmo hoti … niddārāmo hoti … saṅgaṇikārāmo hoti … saṃsaggārāmo hoti … papañcārāmo hoti papañcarato papañcārāmataṃ anuyutto.	Take a monk who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them.
Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti.	A monk who makes their bed like this must lie in it, and die tormented by regrets.
Ayaṃ vuccatāvuso:	This is called
‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṃ sammā dukkhassa antakiriyāya’.	a monk who enjoys identity, who hasn’t given up identity to rightly make an end of suffering.
Tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti.	As a monk makes their bed, so they must lie in it, and die free of regrets.
Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti?	And how do they die free of regrets?
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ anuyutto, na bhassārāmo hoti … na niddārāmo hoti … na saṅgaṇikārāmo hoti … na saṃsaggārāmo hoti … na papañcārāmo hoti na papañcarato na papañcārāmataṃ anuyutto.	Take a monk who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.
Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti.	A monk who makes their bed like this must lie in it, and die free of regrets.
Ayaṃ vuccatāvuso:	This is called
‘bhikkhu nibbānābhirato pajahāsi sakkāyaṃ sammā dukkhassa antakiriyāyā’ti.	a monk who enjoys nirvana, who has given up identity to rightly make an end of suffering.

(verse️)

Yo papañcamanuyutto,	A creature who likes to proliferate,
papañcābhirato mago;	enjoying proliferation,
Virādhayī so nibbānaṃ,	fails to reach nirvana,
yogakkhemaṃ anuttaraṃ.	the supreme sanctuary.
Yo ca papañcaṃ hitvāna,	But one who gives up proliferation,
nippapañcapade rato;	enjoying the state of non-proliferation,
Ārādhayī so nibbānaṃ,	reaches nirvana,
yogakkhemaṃ anuttaran”ti.	the supreme sanctuary.”

❧

AN 6.16 Nakulapitu: Nakula’s Father

16. Nakulapitusutta	16. Nakula’s Father
Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tena kho pana samayena nakulapitā gahapati ābādhiko hoti dukkhito bāḷhagilāno.	Now at that time the householder Nakula’s father was sick, suffering, gravely ill.
Atha kho nakulamātā gahapatānī nakulapitaraṃ gahapatiṃ etadavoca:	Then the housewife Nakula’s mother said to him:
“Mā kho tvaṃ, gahapati, sāpekkho kālamakāsi.	“Householder, don’t pass away with concerns.
Dukkhā, gahapati, sāpekkhassa kālakiriyā;	Such concern is suffering,
garahitā ca bhagavatā sāpekkhassa kālakiriyā.	and it’s criticized by the Buddha.
Siyā kho pana te, gahapati, evamassa:	Householder, you might think:
‘na nakulamātā gahapatānī mamaccayena sakkhissati dārake posetuṃ, gharāvāsaṃ santharitun’ti.	‘When I’ve gone, the housewife Nakula’s mother won’t be able to provide for the children and keep up the household carpets.’
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Kusalāhaṃ, gahapati, kappāsaṃ kantituṃ veṇiṃ olikhituṃ.	I’m skilled at spinning cotton and carding wool.
Sakkomahaṃ, gahapati, tavaccayena dārake posetuṃ, gharāvāsaṃ santharituṃ.	I’m able to provide for the children and keep up the household carpets.
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā. (1)	So householder, don’t pass away with concerns …
Siyā kho pana te, gahapati, evamassa:	Householder, you might think:
‘nakulamātā gahapatānī mamaccayena aññaṃ gharaṃ gamissatī’ti.	‘When I’ve gone, the housewife Nakula’s mother will take another husband.’
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Tvañceva kho, gahapati, jānāsi ahañca, yaṃ no soḷasavassāni gahaṭṭhakaṃ brahmacariyaṃ samāciṇṇaṃ.	Both you and I know that we have remained celibate while at home for the past sixteen years.
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā. (2)	So householder, don’t pass away with concerns …
Siyā kho pana te, gahapati, evamassa:	Householder, you might think:
‘nakulamātā gahapatānī mamaccayena na dassanakāmā bhavissati bhagavato na dassanakāmā bhikkhusaṅghassā’ti.	‘When I’ve gone, the housewife Nakula’s mother won’t want to see the Buddha and his Saṅgha of monks.’
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Ahañhi, gahapati, tavaccayena dassanakāmatarā ceva bhavissāmi bhagavato, dassanakāmatarā ca bhikkhusaṅghassa.	When you’ve gone, I’ll want to see the Buddha and his monk Saṅgha even more.
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā. (3)	So householder, don’t pass away with concerns …
Siyā kho pana te, gahapati, evamassa:	Householder, you might think:
‘na nakulamātā gahapatānī mamaccayena sīlesu paripūrakārinī’ti.	‘The housewife Nakula’s mother won’t fulfill ethics.’
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, ahaṃ tāsaṃ aññatarā.	I am one of those white-robed disciples of the Buddha who fulfills their ethics.
Yassa kho panassa kaṅkhā vā vimati vā—ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṃ bhagavantaṃ upasaṅkamitvā pucchatu.	Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā. (4)	So householder, don’t pass away with concerns …
Siyā kho pana te, gahapati, evamassa:	Householder, you might think:
‘na nakulamātā gahapatānī lābhinī ajjhattaṃ cetosamathassā’ti.	‘The housewife Nakula’s mother doesn’t have internal serenity of heart.’
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā lābhiniyo ajjhattaṃ cetosamathassa, ahaṃ tāsaṃ aññatarā.	I am one of those white-robed disciples of the Buddha who has internal serenity of heart.
Yassa kho panassa kaṅkhā vā vimati vā—ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṃ bhagavantaṃ upasaṅkamitvā pucchatu.	Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā. (5)	So householder, don’t pass away with concerns …
Siyā kho pana te, gahapati, evamassa:	Householder, you might think:
‘na nakulamātā gahapatānī imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī’ti.	‘The housewife Nakula’s mother has not gained a basis, a firm basis, and solace in this Dharma and training. She has not gone beyond doubt, got rid of uncertainty, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṃ tāsaṃ aññatarā.	I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this Dharma and training. I have gone beyond doubt, got rid of uncertainty, and gained assurance. And I am independent of others in the Teacher’s instructions.
Yassa kho panassa kaṅkhā vā vimati vā—ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṃ bhagavantaṃ upasaṅkamitvā pucchatu.	Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi.	So householder, don’t pass away with concerns.
Dukkhā, gahapati, sāpekkhassa kālakiriyā;	Such concern is suffering,
garahitā ca bhagavatā sāpekkhassa kālakiriyā”ti. (6)	and it’s criticized by the Buddha.”
Atha kho nakulapituno gahapatissa nakulamātarā gahapatāniyā iminā ovādena ovadiyamānassa so ābādho ṭhānaso paṭippassambhi.	And then, as Nakula’s mother was giving this advice to Nakula’s father, his illness died down on the spot.
Vuṭṭhahi ca nakulapitā gahapati tamhā ābādhā; tathā pahīno ca pana nakulapituno gahapatissa so ābādho ahosi.	And that’s how Nakula’s father recovered from that illness.
Atha kho nakulapitā gahapati gilānā vuṭṭhito aciravuṭṭhito gelaññā daṇḍamolubbha yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ bhagavā etadavoca:	Soon after recovering, leaning on a staff he went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Lābhā te, gahapati, suladdhaṃ te, gahapati.	“You’re fortunate, householder, so very fortunate,
Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā.	to have the housewife Nakula’s mother advise and instruct you out of kindness and compassion.
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, nakulamātā gahapatānī tāsaṃ aññatarā.	She is one of those white-robed disciples of the Buddha who fulfills their ethics.
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā lābhiniyo ajjhattaṃ cetosamathassa, nakulamātā gahapatānī tāsaṃ aññatarā.	She is one of those white-robed disciples of the Buddha who has internal serenity of heart.
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṃ aññatarā.	She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this Dharma and training. She has gone beyond doubt, got rid of uncertainty, and gained assurance. And she is independent of others in the Teacher’s instructions.
Lābhā te, gahapati, suladdhaṃ te, gahapati.	You’re fortunate, householder, so very fortunate,
Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā”ti.	to have the housewife Nakula’s mother advise and instruct you out of kindness and compassion.”

❧

AN 6.17 Soppa: Sleep

17. Soppasutta	17. Sleep
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, and sat down on the seat spread out.
Āyasmāpi kho sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Venerable Sāriputta also came out of retreat, went to the assembly hall, bowed to the Buddha and sat down to one side.
Āyasmāpi kho mahāmoggallāno …	Venerables Mahāmoggallāna,
āyasmāpi kho mahākassapo …	Mahākassapa,
āyasmāpi kho mahākaccāno …	Mahākaccāna,
āyasmāpi kho mahākoṭṭhiko …	Mahākoṭṭhita,
āyasmāpi kho mahācundo …	Mahācunda,
āyasmāpi kho mahākappino …	Mahākappina,
āyasmāpi kho anuruddho …	Anuruddha,
āyasmāpi kho revato …	Revata,
āyasmāpi kho ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	and Ānanda did the same.
Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmetvā uṭṭhāyāsanā vihāraṃ pāvisi.	The Buddha spent most of the night sitting meditation, then got up from his seat and entered his dwelling.
Tepi kho āyasmanto acirapakkantassa bhagavato uṭṭhāyāsanā yathāvihāraṃ agamaṃsu.	And soon after the Buddha left those venerables each went to their own dwelling.
Ye pana tattha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ te yāva sūriyuggamanā kākacchamānā supiṃsu.	But those monks who were junior, recently gone forth, newly come to this Dharma and training slept until the sun came up, snoring.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena te bhikkhū yāva sūriyuggamanā kākacchamāne supante.	The Buddha saw them doing this, with his clairvoyance that is purified and superhuman.
Disvā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Seeing them, he went to the assembly hall, sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks.
“Kahaṃ nu kho, bhikkhave, sāriputto?	“monks, where is Sāriputta?
Kahaṃ mahāmoggallāno?	Where are Mahāmoggallāna,
Kahaṃ mahākassapo?	Mahākassapa,
Kahaṃ mahākaccāno?	Mahākaccāna,
Kahaṃ mahākoṭṭhiko?	Mahākoṭṭhika,
Kahaṃ mahācundo?	Mahācunda,
Kahaṃ mahākappino?	Mahākappina,
Kahaṃ anuruddho?	Anuruddha,
Kahaṃ revato?	Revata,
Kahaṃ ānando?	and Ānanda?
Kahaṃ nu kho te, bhikkhave, therā sāvakā gatā”ti?	Where have these senior disciples gone?”
“Tepi kho, bhante, āyasmanto acirapakkantassa bhagavato uṭṭhāyāsanā yathāvihāraṃ agamaṃsū”ti.	“Soon after the Buddha left those venerables each went to their own dwelling.”
“Tena no tumhe, bhikkhave, therā bhikkhū nāgatāti yāva sūriyuggamanā kākacchamānā supatha?	“So, monks, when the senior monks left, why did you sleep until the sun came up, snoring?
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘rājā khattiyo muddhāvasitto yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ rajjaṃ kārento janapadassa vā piyo manāpo’”ti?	of an anointed king who rules his whole life, dear and beloved to the country, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘rājā khattiyo muddhāvasitto yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ rajjaṃ kārento janapadassa vā piyo manāpo’ti.	I too have never seen or heard of such a thing.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘raṭṭhiko … pe …	of an appointed official …
pettaṇiko …	a hereditary official …
senāpatiko …	a general …
gāmagāmaṇiko …	a village chief …
pūgagāmaṇiko yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ pūgagāmaṇikattaṃ kārento pūgassa vā piyo manāpo’”ti?	or a guild head who runs the guild his whole life, dear and beloved to the guild, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘pūgagāmaṇiko yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ pūgagāmaṇikattaṃ vā kārento pūgassa vā piyo manāpo’ti.	I too have never seen or heard of such a thing.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘samaṇo vā brāhmaṇo vā yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto avipassako kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyutto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanto’”ti?	of an ascetic or brahmin who indulges in the pleasures of sleeping, lying, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful Dharmas, and they don’t pursue the development of the Dharmas that lead to awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘samaṇo vā brāhmaṇo vā yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto avipassako kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyutto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanto’ti.	I too have never seen or heard of such a thing.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ, bhāvanānuyogamanuyuttā viharissāmā’ti.	‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful Dharmas, and pursue the development of the Dharmas that lead to awakening in the evening and toward dawn.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

❧

AN 6.18 Macchabandha: A Fish Dealer

18. Macchabandhasutta	18. A Fish Dealer
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks.
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese macchikaṃ macchabandhaṃ macche vadhitvā vadhitvā vikkiṇamānaṃ.	While walking along the road he saw a fish dealer in a certain spot selling fish which he had killed himself.
Disvā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi.	Seeing this he left the road, sat at the root of a tree on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“passatha no tumhe, bhikkhave, amuṃ macchikaṃ macchabandhaṃ macche vadhitvā vadhitvā vikkiṇamānan”ti?	“monks, do you see that fish dealer selling fish which he killed himself?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’”ti?	of a fish dealer selling fish which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti.	I too have never seen or heard of such a thing.
Taṃ kissa hetu?	Why is that?
Te hi so, bhikkhave, macche vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati.	Because when the fish are brought for the slaughter he regards them with bad intentions.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’”ti?	of a butcher of cattle selling cattle which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti.	I too have never seen or heard of such a thing.
Taṃ kissa hetu?	Why is that?
Te hi so, bhikkhave, gāvo vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati.	Because when the cattle are brought for the slaughter he regards them with bad intentions.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu tumhehi diṭṭhaṃ vā sutaṃ vā:	Have you ever seen or heard
‘orabbhiko … pe …	of a butcher of sheep …
sūkariko … pe …	a butcher of pigs …
sākuṇiko … pe …	a butcher of poultry …
māgaviko mage vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’”ti?	or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: ‘māgaviko mage vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti.	I too have never seen or heard of such a thing.
Taṃ kissa hetu?	Why is that?
Te hi so, bhikkhave, mage vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati.	Because when the deer are brought for the slaughter he regards them with bad intentions.
Te hi nāma so, bhikkhave, tiracchānagate pāṇe vajjhe vadhāyupanīte pāpakena manasānupekkhamāno neva hatthiyāyī bhavissati na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasissati.	By regarding even animals brought for the slaughter with bad intentions you don’t get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune.
Ko pana vādo yaṃ manussabhūtaṃ vajjhaṃ vadhāyupanītaṃ pāpakena manasānupekkhati.	How much worse is someone who regards human beings brought to the slaughter with bad intentions!
Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya.	This will be for their lasting harm and suffering.
Kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.”

❧

AN 6.19 Paṭhamamaraṇassati: rememberfulness of Death (1st)

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(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^6.19.1 - ( If I’d only live for another day and night)
AN ^6.19.2 - ( If I’d only live for another day)
AN ^6.19.3 - ( If I’d only live as long as it takes to eat a meal)
AN ^6.19.4 - ( … to chew and swallow four or five mouthfuls)
AN ^6.19.5 - ( to chew and swallow a single mouthful)
AN ^6.19.6 - ( … to breathe out after breathing in)
AN ^6.19.7 - (#1-4 doesn’t meet Buddha’s standard)
AN ^6.19.8 - (#5-6 meets Buddha’s standards)

Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, when rememberfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti?	But do you develop rememberfulness of death?”

§19.1 – ( If I’d only live for another day and night)

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks said to the Buddha:
“ahaṃ kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I develop rememberfulness of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (1)	That’s how I develop rememberfulness of death.”

§19.2 – ( If I’d only live for another day)

Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop rememberfulness of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live for another day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (2)	That’s how I develop rememberfulness of death.”

§19.3 – ( If I’d only live as long as it takes to eat a meal)

Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop rememberfulness of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live as long as it takes to eat a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (3)	That’s how I develop rememberfulness of death.”

§19.4 – ( … to chew and swallow four or five mouthfuls)

Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop rememberfulness of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (4)	That’s how I develop rememberfulness of death.”

§19.5 – ( to chew and swallow a single mouthful)

Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop rememberfulness of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (5)	That’s how I develop rememberfulness of death.”

§19.6 – ( … to breathe out after breathing in)

Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop rememberfulness of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (6)	That’s how I develop rememberfulness of death.”

§19.7 – (#1-4 doesn’t meet Buddha’s standard)

Evaṃ vutte, bhagavā te bhikkhū etadavoca:	When this was said, the Buddha said to those monks:
“yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:	“The monks who develop rememberfulness of death by wishing
‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. (1)	to live for a day and night …
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti: ‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. (2)	or to live for a day …
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti: ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. (3)	or to live as long as it takes to eat a meal of alms-food …
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti: ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. (4)	or to live as long as it takes to chew and swallow four or five mouthfuls …
Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya. (1–4.)	These are called monks who live negligently. They slackly develop rememberfulness of death for the ending of asinine-inclinations.

§19.8 – (#5-6 meets Buddha’s standards)

Yo ca khvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:	But the monks who develop rememberfulness of death by wishing
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. (5)	to live as long as it takes to chew and swallow a single mouthful …
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti: ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. (6)	or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out …
Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya. (5–6.)	These are called monks who live assiduously. They ardently develop rememberfulness of death for the ending of asinine-inclinations.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘appamattā viharissāma, tikkhaṃ maraṇassatiṃ bhāvessāma āsavānaṃ khayāyā’ti.	‘We will live assiduously. We will ardently develop rememberfulness of death for the ending of asinine-inclinations.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

❧

AN 6.20 Dutiyamaraṇassati: rememberfulness of Death (2nd)

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(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^6.20.1 – (daytime: consider potential death tonight )
AN ^6.20.1.1 – (by animals)
AN ^6.20.1.2 – (by accident, illness)
AN ^6.20.1.3 – (check: do I have unskillful Dharmas unabandoned? If I die?)
AN ^6.20.2 – (abandon evil with urgency ↔ as man with head on fire)
AN ^6.20.3 – (check that evil abandoned: the default way to generate pīti, pamojja, in 7sb)
AN ^6.20.4 – (night time: consider potential death as in 6.20.1 )
AN ^6.20.5 - (abandon evil with urgency ↔ as man with head on fire)
AN ^6.20.6 - (check that evil abandoned: the default way to generate pīti, pamojja, in 7sb)

AN ^6.20 FLIPT

20. Dutiyamaraṇassatisutta	20. rememberfulness of Death (2nd)
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, when rememberfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
Kathaṃ bhāvitā ca, bhikkhave, maraṇassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā?	And how is rememberfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless?

§20.1 – (daytime: consider potential death tonight )

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Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya iti paṭisañcikkhati:	As day passes by and night draws close, a monk reflects:
‘bahukā kho me paccayā maraṇassa—	‘I might die of many causes.

§1.1 – (by animals)

ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya;	A snake might bite me, or a scorpion or centipede might sting me.
tena me assa kālakiriyā, so mamassa antarāyo.	And if I died from that it would be an obstacle to me.

§1.2 – (by accident, illness)

Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ;	Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds.
tena me assa kālakiriyā, so mamassa antarāyo’ti.	And if I died from that it would be an obstacle to me.’

§1.3 – (check: do I have unskillful Dharmas unabandoned? If I die?)

Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:	That monk should reflect:
‘atthi nu kho me pāpakā akusalā dhammā appahīnā, ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti. (1)	‘Are there any bad, unskillful Dharmas that I haven’t given up, which might be an obstacle to me if I die tonight?’

§20.2 – (abandon evil with urgency ↔ as man with head on fire)

Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	there are such bad, unskillful Dharmas. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. (2)	In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …

§20.3 – (check that evil abandoned: the default way to generate pīti, pamojja, in 7sb)

(7sb☀️)

Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu. (3)	there are no such bad, unskillful Dharmas. Then that monk should meditate with rapture and joy, training day and night in skillful Dharmas.

§20.4 – (night time: consider potential death as in 6.20.1 )

Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati:	Or else, as night passes by and day draws close, a monk reflects:
‘bahukā kho me paccayā maraṇassa—	‘I might die of many causes.
ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya;	A snake might bite me, or a scorpion or centipede might sting me.
tena me assa kālakiriyā so mamassa antarāyo.	And if I died from that it would be an obstacle to me.
Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ;	Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds.
tena me assa kālakiriyā so mamassa antarāyo’ti.	And if I died from that it would be an obstacle to me.’
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:	That monk should reflect:
‘atthi nu kho me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṃ karontassa antarāyāyā’ti. (4)	‘Are there any bad, unskillful Dharmas that I haven’t given up, which might be an obstacle to me if I die today?’

§20.5 – (abandon evil with urgency ↔ as man with head on fire)

Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	there are such bad, unskillful Dharmas. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. (5)	In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …

§20.6 – (check that evil abandoned: the default way to generate pīti, pamojja, in 7sb)

(7sb☀️)

Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu. (6)	there are no such bad, unskillful Dharmas. Then that monk should meditate with rapture and joy, training day and night in skillful Dharmas.
Evaṃ bhāvitā kho, bhikkhave, maraṇassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā”ti.	rememberfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.”

❧

§ – AN 6 vagga 3 Anuttariya: Unsurpassable

all

3. Anuttariyavagga

3. Unsurpassable

AN 6.21 Sāmaka: At Sāma Village

21. Sāmakasutta	21. At Sāma Village
Ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāmake pokkharaṇiyāyaṃ.	At one time the Buddha was staying among the Sakyans near the little village of Sāma, by a lotus pond.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ pokkharaṇiyaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca:	Then, late at night, a glorious deity, lighting up the entire lotus pond, went up to the Buddha, bowed, stood to one side, and said to him:
“Tayome, bhante, dhammā bhikkhuno parihānāya saṃvattanti.	“Sir, three Dharmas lead to the decline of a monk.
Katame tayo?	What three?
Kammārāmatā, bhassārāmatā, niddārāmatā—	Relishing work, talk, and sleep.
ime kho, bhante, tayo dhammā bhikkhuno parihānāya saṃvattantī”ti.	These three Dharmas lead to the decline of a monk.”
Idamavoca sā devatā.	That’s what that deity said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ pokkharaṇiyaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca: ‘tayome, bhante, dhammā bhikkhuno parihānāya saṃvattanti. Katame tayo? Kammārāmatā, bhassārāmatā, niddārāmatā— ime kho, bhante, tayo dhammā bhikkhuno parihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then, when the night had passed, the Buddha told the monks all that had happened, adding:
Tesaṃ vo, bhikkhave, alābhā tesaṃ dulladdhaṃ, ye vo devatāpi jānanti kusalehi dhammehi parihāyamāne.	“It’s unfortunate for those of you who even the deities know are declining in skillful Dharmas.
Aparepi, bhikkhave, tayo parihāniye dhamme desessāmi.	I will teach you three more Dharmas that lead to decline.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“katame ca, bhikkhave, tayo parihāniyā dhammā?	“And what, monks, are three Dharmas that lead to decline?
Saṅgaṇikārāmatā, dovacassatā, pāpamittatā—	Enjoyment of company, being hard to admonish, and having bad friends.
ime kho, bhikkhave, tayo parihāniyā dhammā.	These three Dharmas lead to decline.
Ye hi keci, bhikkhave, atītamaddhānaṃ parihāyiṃsu kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyiṃsu kusalehi dhammehi. Yepi hi keci, bhikkhave, anāgatamaddhānaṃ parihāyissanti kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyissanti kusalehi dhammehi. Yepi hi keci, bhikkhave, etarahi parihāyanti kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyanti kusalehi dhammehī”ti.	Whether in the past, future, or present, all those who decline in skillful Dharmas do so because of these six Dharmas.”

AN 6.22 Aparihāniya: Non-decline

22. Aparihāniyasutta	22. Non-decline
“Chayime, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha … pe …	“monks, I will teach you these six Dharmas that prevent decline. …
katame ca, bhikkhave, cha aparihāniyā dhammā?	And what, monks, are the six Dharmas that prevent decline?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, sovacassatā, kalyāṇamittatā—	Not relishing work, talk, sleep, and company, being easy to admonish, and having good friends.
ime kho, bhikkhave, cha aparihāniyā dhammā.	These six Dharmas prevent decline.
Ye hi keci, bhikkhave, atītamaddhānaṃ na parihāyiṃsu kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyiṃsu kusalehi dhammehi. Yepi hi keci, bhikkhave, anāgatamaddhānaṃ na parihāyissanti kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyissanti kusalehi dhammehi. Yepi hi keci, bhikkhave, etarahi na parihāyanti kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyanti kusalehi dhammehī”ti.	Whether in the past, future, or present, all those who have not declined in skillful Dharmas do so because of these six Dharmas.”

AN 6.23 Bhaya: Dangers

23. Bhayasutta	23. Dangers
“‘Bhayan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ;	“‘Danger’, monks, is a term for sensual pleasures.
‘dukkhan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ;	‘Suffering’,
‘rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ;	‘disease’,
‘gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ;	‘boil’,
‘saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ;	‘tie’,
‘paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.	and ‘bog’ are terms for sensual pleasures.
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṃ adhivacanaṃ?	And why is ‘danger’ a term for sensual pleasures?
Kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṃ adhivacanaṃ.	Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.
Kasmā ca, bhikkhave, dukkhanti … pe …	And why are ‘suffering’,
rogoti …	‘disease’,
gaṇḍoti …	‘boil’,
saṅgoti …	‘tie’,
paṅkoti kāmānametaṃ adhivacanaṃ?	and ‘bog’ terms for sensual pleasures?
Kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṃ adhivacananti.	Someone who is caught up in sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, ties, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures.
Bhayaṃ dukkhaṃ rogo gaṇḍo,	Danger, suffering, disease, boils,
saṅgo paṅko ca ubhayaṃ;	and ties and bogs both.
Ete kāmā pavuccanti,	These describe the sensual pleasures
yattha satto puthujjano.	to which ordinary people are attached.
Upādāne bhayaṃ disvā,	Seeing the danger in grasping,
jātimaraṇasambhave;	the origin of birth and death,
Anupādā vimuccanti,	they’re freed by not grasping,
jātimaraṇasaṅkhaye.	with the ending of birth and death.
Te khemappattā sukhino,	Happy, they’ve come to a safe place,
diṭṭhadhammābhinibbutā;	nirvana'd in this very life.
Sabbaverabhayātītā,	They’ve gone beyond all threats and dangers,
sabbadukkhaṃ upaccagun”ti.	and risen above all suffering.”

❧

AN 6.24 Himavanta: The Himalaya

24. Himavantasutta	24. The Himalaya
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu himavantaṃ pabbatarājaṃ padāleyya, ko pana vādo chavāya avijjāya.	“monks, a monk who has six Dharmas could shatter Himalaya, the king of mountains. How much more so this wretched ignorance!
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kallitakusalo hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti.	It’s when a monk is skilled in entering undistractible-lucidity, skilled in remaining in undistractible-lucidity, skilled in emerging from undistractible-lucidity, skilled in gladdening the mind for undistractible-lucidity, skilled in the meditation subjects for undistractible-lucidity, and skilled in projecting the mind purified by undistractible-lucidity.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu himavantaṃ pabbatarājaṃ padāleyya, ko pana vādo chavāya avijjāyā”ti.	A monk who has these six Dharmas could shatter Himalaya, the king of mountains. How much more so this wretched ignorance!”

AN 6.25 Anussatiṭṭhāna: Topics for Recollection

25. Anussatiṭṭhānasutta	25. Topics for Recollection
“Chayimāni, bhikkhave, anussatiṭṭhānāni.	“monks, there are these six topics for recollection.
Katamāni cha?	What six?
Idha, bhikkhave, ariyasāvako tathāgataṃ anussarati:	Firstly, a noble-one's-disciple recollects the Realized One:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Yasmiṃ, bhikkhave, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble-one's-disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā.	At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it.
‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Greed’ is a term for the five kinds of sensual stimulation.
Idampi kho, bhikkhave, ārammaṇaṃ karitvā evam’idhekacce sattā visujjhanti. (1)	Relying on this some sentient beings are purified.
Puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ anussarati:	Furthermore, a noble-one's-disciple recollects The Dharma:
‘svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Yasmiṃ, bhikkhave, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evam’idhekacce sattā visujjhanti. (2)	When a noble-one's-disciple recollects The Dharma their mind is not full of greed, hate, and delusion. …
Puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ anussarati:	Furthermore, a noble-one's-disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Yasmiṃ, bhikkhave, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evam’idhekacce sattā visujjhanti. (3)	When a noble-one's-disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
Puna caparaṃ, bhikkhave, ariyasāvako attano sīlāni anussarati akhaṇḍāni … pe … samādhisaṃvattanikāni.	Furthermore, a noble-one's-disciple recollects their own ethical precepts, which are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Yasmiṃ, bhikkhave, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evam’idhekacce sattā visujjhanti. (4)	When a noble-one's-disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …
Puna caparaṃ, bhikkhave, ariyasāvako attano cāgaṃ anussarati:	Furthermore, a noble-one's-disciple recollects their own generosity:
‘lābhā vata me. Suladdhaṃ vata me … pe …	‘I’m so fortunate, so very fortunate!
yācayogo dānasaṃvibhāgarato’ti.	Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
… pe … Evam’idhekacce sattā visujjhanti. (5)	When a noble-one's-disciple recollects their generosity their mind is not full of greed, hate, and delusion. …
Puna caparaṃ, bhikkhave, ariyasāvako devatā anussarati:	Furthermore, a noble-one's-disciple recollects the deities:
‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari.	‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā;	When those deities passed away from here, they were reborn there because of their justifiable-trust, ethics, learning, generosity, and wisdom.
mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṃvijjatī’ti.	I, too, have the same kind of justifiable-trust, ethics, learning, generosity, and wisdom.’
Yasmiṃ, bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble-one's-disciple recollects the justifiable-trust, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā.	At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it.
‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Greed’ is a term for the five kinds of sensual stimulation.
Idampi kho, bhikkhave, ārammaṇaṃ karitvā evam’idhekacce sattā visujjhanti. (6)	Relying on this some sentient beings are purified.
Imāni kho, bhikkhave, cha anussatiṭṭhānānī”ti.	These are the six topics for recollection.”

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AN 6.26 Mahākaccāna: With Mahākaccāna

26. Mahākaccānasutta	26. With Mahākaccāna
Tatra kho āyasmā mahākaccāno bhikkhū āmantesi:	There Mahākaccāna addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā mahākaccāno etadavoca:	Venerable Mahākaccāna said this:
“acchariyaṃ, āvuso;	“It’s incredible, reverends,
abbhutaṃ, āvuso.	it’s amazing!
Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cha anussatiṭṭhānāni.	How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katamāni cha?	What six?
Idhāvuso, ariyasāvako tathāgataṃ anussarati:	Firstly, a noble-one's-disciple recollects the Realized One:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Yasmiṃ, āvuso, samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble-one's-disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā.	At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it.
‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Greed’ is a term for the five kinds of sensual stimulation.
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.	That noble-one's-disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.
Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (1)	Relying on this, some sentient beings have the factors for purity.
Puna caparaṃ, āvuso, ariyasāvako dhammaṃ anussarati:	Furthermore, a noble-one's-disciple recollects The Dharma:
‘svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Yasmiṃ, āvuso, samaye ariyasāvako dhammaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (2)	When a noble-one's-disciple recollects The Dharma their mind is not full of greed, hate, and delusion. …
Puna caparaṃ, āvuso, ariyasāvako saṅghaṃ anussarati:	Furthermore, a noble-one's-disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Yasmiṃ, āvuso, samaye ariyasāvako saṅghaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (3)	When a noble-one's-disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
Puna caparaṃ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni … pe … samādhisaṃvattanikāni.	Furthermore, a noble-one's-disciple recollects their own ethical precepts, which are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Yasmiṃ, āvuso, samaye ariyasāvako attano sīlaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (4)	When a noble-one's-disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …
Puna caparaṃ, āvuso, ariyasāvako attano cāgaṃ anussarati:	Furthermore, a noble-one's-disciple recollects their own generosity:
‘lābhā vata me, suladdhaṃ vata me … pe …	‘I’m so fortunate, so very fortunate!
yācayogo dānasaṃvibhāgarato’ti.	Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
Yasmiṃ, āvuso, samaye ariyasāvako attano cāgaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (5)	When a noble-one's-disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …
Puna caparaṃ, āvuso, ariyasāvako devatā anussarati:	Furthermore, a noble-one's-disciple recollects the deities:
‘santi devā cātumahārājikā, santi devā … pe … tatuttari.	‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā;	When those deities passed away from here, they were reborn there because of their justifiable-trust, ethics, learning, generosity, and wisdom.
mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṃvijjatī’ti.	I, too, have the same kind of justifiable-trust, ethics, learning, generosity, and wisdom.’
Yasmiṃ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble-one's-disciple recollects the justifiable-trust, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā.	At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it.
‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Greed’ is a term for the five kinds of sensual stimulation.
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena.	That noble-one's-disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.
Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (6)	Relying on this, some sentient beings have the factors for purity.
Acchariyaṃ, āvuso, abbhutaṃ, āvuso.	It’s incredible, reverends, it’s amazing!
Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cha anussatiṭṭhānānī”ti.	How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”

❧

AN 6.27 Paṭhamasamaya: Proper Occasions (1st)

27. Paṭhamasamayasutta	27. Proper Occasions (1st)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“kati nu kho, bhante, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti?	“Sir, how many occasions are there for going to see an esteemed monk?”
“Chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.	“monk, there are six occasions for going to see an esteemed monk.
Katame cha?	What six?
Idha, bhikkhu, yasmiṃ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:	Firstly, there’s a time when a monk’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed monk and say:
‘ahaṃ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāmi.	‘My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen.
Sādhu vata me āyasmā kāmarāgassa pahānāya dhammaṃ desetū’ti.	Venerable, please teach me how to give up sensual desire.’
Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṃ deseti.	Then that esteemed monk teaches them how to give up sensual desire.
Ayaṃ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (1)	This is the first occasion for going to see an esteemed monk.
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: ‘ahaṃ kho, āvuso, byāpādapariyuṭṭhitena cetasā viharāmi byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me āyasmā byāpādassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu byāpādassa pahānāya dhammaṃ deseti.	Furthermore, there’s a time when a monk’s heart is overcome and mired in ill will …
Ayaṃ, bhikkhu, dutiyo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (2)	This is the second occasion for going to see an esteemed monk.
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: ‘ahaṃ kho, āvuso, thinamiddhapariyuṭṭhitena cetasā viharāmi thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me āyasmā thinamiddhassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu thinamiddhassa pahānāya dhammaṃ deseti.	Furthermore, there’s a time when a monk’s heart is overcome and mired in dullness and drowsiness …
Ayaṃ, bhikkhu, tatiyo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (3)	This is the third occasion for going to see an esteemed monk.
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: ‘ahaṃ kho, āvuso, uddhaccakukkuccapariyuṭṭhitena cetasā viharāmi uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me āyasmā uddhaccakukkuccassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu uddhaccakukkuccassa pahānāya dhammaṃ deseti.	Furthermore, there’s a time when a monk’s heart is overcome and mired in restlessness and remorse …
Ayaṃ, bhikkhu, catuttho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (4)	This is the fourth occasion for going to see an esteemed monk.
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: ‘ahaṃ, āvuso, vicikicchāpariyuṭṭhitena cetasā viharāmi vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me āyasmā vicikicchāya pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu vicikicchāya pahānāya dhammaṃ deseti.	Furthermore, there’s a time when a monk’s heart is overcome and mired in doubt …
Ayaṃ, bhikkhu, pañcamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (5)	This is the fifth occasion for going to see an esteemed monk.
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti taṃ nimittaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:	Furthermore, there’s a time when a monk doesn’t understand what kind of meditation to focus on in order to end the asinine-inclinations in the present life. On that occasion they should go to an esteemed monk and say:
‘ahaṃ kho, āvuso, yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti, taṃ nimittaṃ nappajānāmi.	‘I don’t understand what kind of meditation to focus on in order to end the asinine-inclinations in the present life.
Sādhu vata me āyasmā āsavānaṃ khayāya dhammaṃ desetū’ti.	Venerable, please teach me how to end the asinine-inclinations.’
Tassa manobhāvanīyo bhikkhu āsavānaṃ khayāya dhammaṃ deseti.	Then that esteemed monk teaches them how to end the asinine-inclinations.
Ayaṃ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (6)	This is the sixth occasion for going to see an esteemed monk.
Ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.	These are the six occasions for going to see an esteemed monk.”

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AN 6.28 Dutiyasamaya: Proper Occasions (2nd)

28. Dutiyasamayasutta	28. Proper Occasions (2nd)
Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye.	At one time several senior monks were staying near Benares, in the deer park at Isipatana.
Atha kho tesaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Then after the meal, on their return from alms-round, this discussion came up among them while sitting together in the pavilion.
“ko nu kho, āvuso, samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti?	“Reverends, how many occasions are there for going to see an esteemed monk?”
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.	“Reverends, there’s a time after an esteemed monk’s meal when they return from alms-round. Having washed their feet they sit down cross-legged, with their body straight, and establish rememberfulness right there. That is the proper occasion for going to see an esteemed monk.”
Evaṃ vutte, aññataro bhikkhu taṃ bhikkhuṃ etadavoca:	When this was said, one of the monks said to that monk:
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.	“Reverend, that’s not the proper occasion for going to see an esteemed monk.
Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, cārittakilamathopissa tasmiṃ samaye appaṭippassaddho hoti, bhattakilamathopissa tasmiṃ samaye appaṭippassaddho hoti. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.	For at that time the fatigue from walking and from eating has not faded away.
Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṃ paṭisallānā vuṭṭhito vihārapacchāyāyaṃ nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.	There’s a time late in the afternoon when an esteemed monk comes out of retreat. They sit in the shade of their porch cross-legged, with their body straight, and establish rememberfulness right there. That is the proper occasion for going to see an esteemed monk.”
Evaṃ vutte, aññataro bhikkhu taṃ bhikkhuṃ etadavoca:	When this was said, one of the monks said to that monk:
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.	“Reverend, that’s not the proper occasion for going to see an esteemed monk.
Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṃ paṭisallānā vuṭṭhito vihārapacchāyāyaṃ nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, yadevassa divā samādhinimittaṃ manasikataṃ hoti tadevassa tasmiṃ samaye samudācarati. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.	For at that time they are still practicing the same meditation subject as a basis of undistractible-lucidity that they focused on during the day.
Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.	There’s a time when an esteemed monk has risen at the crack of dawn. They sit down cross-legged, with their body straight, and establish rememberfulness right there. That is the proper occasion for going to see an esteemed monk.”
Evaṃ vutte, aññataro bhikkhu taṃ bhikkhuṃ etadavoca:	When this was said, one of the monks said to that monk:
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.	“Reverend, that’s not the proper occasion for going to see an esteemed monk.
Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṃ samaye kāyo hoti phāsussa hoti buddhānaṃ sāsanaṃ manasi kātuṃ. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.	For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.”
Evaṃ vutte āyasmā mahākaccāno there bhikkhū etadavoca:	When this was said, Venerable Mahākaccāna said to those senior monks:
“sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	“Reverends, I have heard and learned this in the presence of the Buddha:
‘chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.	‘monks, there are six occasions for going to see an esteemed monk.
Katame cha?	What six?
Idha, bhikkhu, yasmiṃ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:	Firstly, there’s a time when a monk’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed monk and say:
“ahaṃ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāmi.	“My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen.
Sādhu vata me āyasmā kāmarāgassa pahānāya dhammaṃ desetū”ti.	Venerable, please teach me how to give up sensual desire.”
Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṃ deseti.	Then that esteemed monk teaches them how to give up sensual desire.
Ayaṃ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (1)	This is the first occasion for going to see an esteemed monk.
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati … pe …. (2)	Furthermore, there’s a time when a monk’s heart is overcome and mired in ill will …
Thinamiddhapariyuṭṭhitena cetasā viharati …. (3)	dullness and drowsiness …
Uddhaccakukkuccapariyuṭṭhitena cetasā viharati …. (4)	restlessness and remorse …
Vicikicchāpariyuṭṭhitena cetasā viharati …. (5)	doubt …
Yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti, taṃ nimittaṃ na jānāti na passati, tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:	Furthermore, there’s a time when a monk doesn’t understand what kind of meditation to focus on in order to end the asinine-inclinations in the present life. On that occasion they should go to an esteemed monk and say:
“ahaṃ kho, āvuso, yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti taṃ nimittaṃ na jānāmi na passāmi.	“I don’t understand what kind of meditation to focus on in order to end the asinine-inclinations in the present life.
Sādhu vata me āyasmā āsavānaṃ khayāya dhammaṃ desetū”ti.	Venerable, please teach me how to end the asinine-inclinations.”
Tassa manobhāvanīyo bhikkhu āsavānaṃ khayāya dhammaṃ deseti.	Then that esteemed monk teaches them how to end the asinine-inclinations.
Ayaṃ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ’. (6)	This is the sixth occasion for going to see an esteemed monk.’
Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	Reverends, I have heard and learned this in the presence of the Buddha:
‘ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun’”ti.	‘These are the six occasions for going to see an esteemed monk.’”

❧

AN 6.29 Udāyī: With Udāyī

all

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^6.29.0 – (Udāyi called a fool for wrong answer: STED 6ab #4: aneka-vihitaṃ pubbe-nivāsaṃ)
AN ^6.29.1 – (STED Jhānas 1-3 for diṭṭha-dhamma-sukha-vihārāya)
AN ^6.29.2 – (STED smd-asnd: āloka-saññaṃ leads to ñāṇa-dassanap-paṭi-lābhāya )
AN ^6.29.3 - (STED 31asb: 31 non-beautiful body parts for removal of kāma-rāga)
AN ^6.29.4 – (STED 9siv: stages of corpse decay, for removal of self and conceit Asmi-māna-samugghātāya)
AN ^6.29.5 – (STED 4th jhāna for aneka-dhātu-paṭi-vedhāya)
AN ^6.29.6 - (Rememberful activities for sati and sampajāno)

29. Udāyīsutta	29. With Udāyī
Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi:	Then the Buddha said to Udāyī:
“kati nu kho, udāyi, anussatiṭṭhānānī”ti?	“Udāyī, how many topics for recollection are there?”
Evaṃ vutte, āyasmā udāyī tuṇhī ahosi.	When he said this, Udāyī kept silent.
Dutiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi: “kati nu kho, udāyi, anussatiṭṭhānānī”ti? Dutiyampi kho āyasmā udāyī tuṇhī ahosi.	And a second time …
Tatiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi:	and a third time, the Buddha said to him:
“kati nu kho, udāyi, anussatiṭṭhānānī”ti?	“Udāyī, how many topics for recollection are there?”
Tatiyampi kho āyasmā udāyī tuṇhī ahosi.	And a second time and a third time Udāyī kept silent.

§29.0 – (Udāyi called a fool for wrong answer: STED 6ab #4: aneka-vihitaṃ pubbe-nivāsaṃ)

Atha kho āyasmā ānando āyasmantaṃ udāyiṃ etadavoca:	Then Venerable Ānanda said to Venerable Udāyī:
“satthā taṃ, āvuso udāyi, āmantesī”ti.	“Reverend Udāyī, the teacher is addressing you.”
“Suṇomahaṃ, āvuso ānanda, bhagavato.	“Reverend Ānanda, I hear the Buddha.
Idha, bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati—Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe …. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	It’s when a monk recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Idaṃ, bhante, anussatiṭṭhānan”ti.	This is a topic for recollection.”
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“aññāsiṃ kho ahaṃ, ānanda:	“Ānanda, I know that
‘nevāyaṃ udāyī moghapuriso adhicittaṃ anuyutto viharatī’ti.	this foolish man Udāyī is not committed to the higher mind.
Kati nu kho, ānanda, anussatiṭṭhānānī”ti?	Ānanda, how many topics for recollection are there?”
“Pañca, bhante, anussatiṭṭhānāni.	“Sir, there are five topics for recollection.
Katamāni pañca?	What five?

§29.1 – (STED Jhānas 1-3 for diṭṭha-dhamma-sukha-vihārāya)

Idha, bhante, bhikkhu vivicceva kāmehi … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Firstly, a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna.
Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ diṭṭhadhammasukhavihārāya saṃvattati. (1)	When this topic of recollection is developed and cultivated in this way it leads to pleasureful meditation in this very life.

§29.2 – (STED smd-asnd: āloka-saññaṃ leads to ñāṇa-dassanap-paṭi-lābhāya )

“Puna caparaṃ, bhante, bhikkhu ālokasaññaṃ manasi karoti, divā saññaṃ adhiṭṭhāti, yathā divā tathā rattiṃ, yathā rattiṃ tathā divā;	Furthermore, a monk focuses on the perception of light, concentrating on the perception of day regardless of whether it is night or day.
iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.	And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ ñāṇadassanappaṭilābhāya saṃvattati. (2)	When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision.

§29.3 – (STED 31asb: 31 non-beautiful body parts for removal of kāma-rāga)

Puna caparaṃ, bhante, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:	Furthermore, a monk examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ, pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.	‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ kāmarāgappahānāya saṃvattati. (3)	When this topic of recollection is developed and cultivated in this way it leads to giving up sensual desire.

§29.4 – (STED 9siv: stages of corpse decay, for removal of self and conceit Asmi-māna-samugghātāya)

Puna caparaṃ, bhante, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaṭṭitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ.	Furthermore, suppose a monk were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.
So imameva kāyaṃ evaṃ upasaṃharati:	They’d compare it with their own body:
‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. (4)	‘This body is also of that same nature, that same kind, and cannot go beyond that.’
Seyyathāpi vā pana passeyya sarīraṃ sīvathikāya chaṭṭitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ.	Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures.
So imameva kāyaṃ evaṃ upasaṃharati:	They’d compare it with their own body:
‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.	‘This body is also of that same nature, that same kind, and cannot go beyond that.’
Seyyathāpi vā pana passeyya sarīraṃ sīvathikāya chaṭṭitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ … pe …	Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews …
aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ …	A skeleton without flesh but smeared with blood, and held together by sinews …
aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ.	A skeleton rid of flesh and blood, held together by sinews …
Aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhikaṇṭakaṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantakaṭṭhikaṃ aññena sīsakaṭāhaṃ, aṭṭhikāni setāni saṅkhavaṇṇappaṭibhāgāni aṭṭhikāni puñjakitāni terovassikāni aṭṭhikāni pūtīni cuṇṇakajātāni.	Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder.
So imameva kāyaṃ evaṃ upasaṃharati:	They’d compare it with their own body:
‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.	‘This body is also of that same nature, that same kind, and cannot go beyond that.’
Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ asmimānasamugghātāya saṃvattati.	When this topic of recollection is developed and cultivated in this way it leads to uprooting the conceit ‘I am’.

§29.5 – (STED 4th jhāna for aneka-dhātu-paṭi-vedhāya)

Puna caparaṃ, bhante, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, a monk, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ anekadhātupaṭivedhāya saṃvattati.	When this topic of recollection is developed and cultivated in this way it leads to the penetration of many elements.
Imāni kho, bhante, pañca anussatiṭṭhānānī”ti. (5)	These are the five topics for recollection.”

§29.6 – (Rememberful activities for sati and sampajāno)

“Sādhu sādhu, ānanda.	“Good, good, Ānanda.
Tena hi tvaṃ, ānanda, idampi chaṭṭhaṃ anussatiṭṭhānaṃ dhārehi.	Well then, Ānanda, you should also remember this sixth topic for recollection.
Idhānanda, bhikkhu	In this case, a monk
satova abhikkamati	remembers and applies Dharma when he goes out,
satova paṭikkamati	remembers and applies Dharma when he returns,
satova tiṭṭhati	remembers and applies Dharma when he stands,
satova nisīdati	remembers and applies Dharma when he sits,
satova seyyaṃ kappeti	remembers and applies Dharma when he lies down,
satova kammaṃ adhiṭṭhāti.	remembers and applies Dharma when he and works.
Idaṃ, ānanda, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ	When this topic of recollection is developed and cultivated in this way
Sati-sampajaññāya saṃvattatī”ti. (6)	it leads to remembering and applying Dharma and lucid-discerning.”

❧

AN 6.30 Anuttariya: Unsurpassable

30. Anuttariyasutta	30. Unsurpassable
“Chayimāni, bhikkhave, anuttariyāni.	“monks, these six things are unsurpassable.
Katamāni cha?	What six?
Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyanti.	The unsurpassable seeing, listening, acquisition, training, service, and recollection.
Katamañca, bhikkhave, dassanānuttariyaṃ?	And what is the unsurpassable seeing?
Idha, bhikkhave, ekacco hatthiratanampi dassanāya gacchati, assaratanampi dassanāya gacchati, maṇiratanampi dassanāya gacchati, uccāvacaṃ vā pana dassanāya gacchati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ dassanāya gacchati.	Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice.
Atthetaṃ, bhikkhave, dassanaṃ; netaṃ natthīti vadāmi.	There is such a seeing, I don’t deny it.
Tañca kho etaṃ, bhikkhave, dassanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, dassanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.	The unsurpassable seeing is when someone with settled justifiable-trust and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Idaṃ vuccati, bhikkhave, dassanānuttariyaṃ.	This is called the unsurpassable seeing.
Iti dassanānuttariyaṃ. (1)	Such is the unsurpassable seeing.
Savanānuttariyañca kathaṃ hoti?	But what of the unsurpassable hearing?
Idha, bhikkhave, ekacco bherisaddampi savanāya gacchati, vīṇāsaddampi savanāya gacchati, gītasaddampi savanāya gacchati, uccāvacaṃ vā pana savanāya gacchati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa dhammassavanāya gacchati.	Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice.
Atthetaṃ, bhikkhave, savanaṃ; netaṃ natthīti vadāmi.	There is such a hearing, I don’t deny it.
Tañca kho etaṃ, bhikkhave, savanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	That hearing … doesn’t lead to nirvana.
Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, savanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.	The unsurpassable hearing is when someone with settled justifiable-trust and love, sure and devoted, goes to hear The Dharma of a Realized One or one of his disciples. …
Idaṃ vuccati, bhikkhave, savanānuttariyaṃ.	This is called the unsurpassable hearing.
Iti dassanānuttariyaṃ, savanānuttariyaṃ. (2)	Such is the unsurpassable seeing and hearing.
Lābhānuttariyañca kathaṃ hoti?	But what of the unsurpassable acquisition?
Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṃ vā pana lābhaṃ labhati, samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṃ paṭilabhati.	Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire justifiable-trust in an ascetic or brahmin of wrong view and wrong practice.
Attheso, bhikkhave, lābho; neso natthīti vadāmi.	There is such an acquisition, I don’t deny it.
So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṃhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	That acquisition … doesn’t lead to nirvana.
Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, lābhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.	The unsurpassable acquisition is when someone with settled justifiable-trust and love, sure and devoted, acquires justifiable-trust in a Realized One or their disciple. …
Idaṃ vuccati, bhikkhave, lābhānuttariyaṃ.	This is called the unsurpassable acquisition.
Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ. (3)	Such is the unsurpassable seeing, hearing, and acquisition.
Sikkhānuttariyañca kathaṃ hoti?	But what of the unsurpassable training?
Idha, bhikkhave, ekacco hatthismimpi sikkhati, assasmimpi sikkhati, rathasmimpi sikkhati, dhanusmimpi sikkhati, tharusmimpi sikkhati, uccāvacaṃ vā pana sikkhati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa sikkhati.	Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice.
Atthesā, bhikkhave, sikkhā; nesā natthīti vadāmi.	There is such a training, I don’t deny it.
Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	That training … doesn’t lead to nirvana.
Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, sikkhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.	The unsurpassable training is when someone with settled justifiable-trust and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in The Dharma and training proclaimed by a Realized One. …
Idaṃ vuccati, bhikkhave, sikkhānuttariyaṃ.	This is called the unsurpassable training.
Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ. (4)	Such is the unsurpassable seeing, hearing, acquisition, and training.
Pāricariyānuttariyañca kathaṃ hoti?	But what of the unsurpassable service?
Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṃ vā pana paricarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ paricarati.	Some people serve an warrior-noble, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice.
Atthesā, bhikkhave, pāricariyā; nesā natthīti vadāmi.	There is such service, I don’t deny it.
Sā ca kho esā, bhikkhave, pāricariyā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya … pe … na nibbānāya saṃvattati.	That service … doesn’t lead to nirvana.
Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, pāricariyānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.	The unsurpassable service is when someone with settled justifiable-trust and love, sure and devoted, serves a Realized One or their disciple. …
Idaṃ vuccati, bhikkhave, pāricariyānuttariyaṃ.	This is called the unsurpassable service.
Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ. (5)	Such is the unsurpassable seeing, listening, acquisition, training, and service.
Anussatānuttariyañca kathaṃ hoti?	But what of the unsurpassable recollection?
Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṃ vā pana lābhaṃ anussarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ anussarati.	Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice.
Atthesā, bhikkhave, anussati; nesā natthīti vadāmi.	There is such recollection, I don’t deny it.
Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, anussatīnaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.	The unsurpassable recollection is when someone with settled justifiable-trust and love, sure and devoted, recollects a Realized One or their disciple. …
Idaṃ vuccati, bhikkhave, anussatānuttariyaṃ. (6)	This is called the unsurpassable recollection.
Imāni kho, bhikkhave, cha anuttariyānīti.	These are the six unsurpassable things.
Ye dassanānuttaraṃ laddhā,	They’ve gained the unsurpassed seeing,
savanañca anuttaraṃ;	the unsurpassed hearing,
Lābhānuttariyaṃ laddhā,	and the unsurpassable acquisition.
sikkhānuttariye ratā.	They enjoy the unsurpassable training
Upaṭṭhitā pāricariyā,	and serve with care.
bhāvayanti anussatiṃ;	Then they develop recollection
Vivekappaṭisaṃyuttaṃ,	connected with seclusion,
khemaṃ amatagāminiṃ.	which is safe, and leads to the deathless.
Appamāde pamuditā,	They rejoice in assiduity,
nipakā sīlasaṃvutā;	self-disciplined and ethically restrained.
Te ve kālena paccenti,	And in time they understand
yattha dukkhaṃ nirujjhatī”ti.	where suffering ceases.”

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§ – AN 6 vagga 4 Devatā: Deities

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4. Devatāvagga	4. Deities
Aṅguttara Nikāya 6	Numbered Discourses 6

AN 6.31 Sekha: A Trainee

31. Sekhasutta	31. A Trainee
“Chayime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“These six things lead to the decline of a monk trainee.
Katame cha?	What six?
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā—	They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much.
ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	These six things lead to the decline of a monk trainee.
Chayime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.	These six things don’t lead to the decline of a monk trainee.
Katame cha?	What six?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā—	They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much.
ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.	These six things don’t lead to the decline of a monk trainee.”

AN 6.32 Paṭhamaaparihāna: Non-decline (1st)

32. Paṭhamaaparihānasutta	32. Non-decline (1st)
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca:	Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“Chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	“Sir, these six things don’t lead to the decline of a monk.
Katame cha?	What six?
Satthugāravatā, dhammagāravatā, saṃghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā—	Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for assiduity, and for hospitality.
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī”ti.	These six things don’t lead to the decline of a monk.”
Idamavoca sā devatā.	That’s what that deity said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca: ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā— ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.	Then, when the night had passed, the Buddha told the monks all that had happened, adding:
Satthugaru dhammagaru,	“Respect for the Teacher and The Dharma,
saṅghe ca tibbagāravo;	and ardent respect for the Saṅgha;
Appamādagaru bhikkhu,	a monk who respects assiduity
paṭisanthāragāravo;	and hospitality
Abhabbo parihānāya,	can’t decline,
nibbānasseva santike”ti.	and has drawn near to nirvana.”

AN 6.33 Dutiyaaparihāna: Non-decline (2nd)

33. Dutiyaaparihānasutta	33. Non-decline (2nd)
“Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca:	“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	‘Sir, these six things don’t lead to the decline of a monk.
Katame cha?	What six?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, hirigāravatā, ottappagāravatā—	Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for conscience, and for prudence.
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti.	These six things don’t lead to the decline of a monk.’
Idamavoca, bhikkhave, sā devatā.	That is what that deity said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.	Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
Satthugaru dhammagaru,	Respect for the Teacher and The Dharma,
saṅghe ca tibbagāravo;	and ardent respect for the Saṅgha;
Hiriottappasampanno,	having both conscience and prudence,
sappatisso sagāravo;	reverential and respectful,
Abhabbo parihānāya,	such a one can’t decline,
nibbānasseva santike”ti.	and has drawn near to nirvana.”

AN 6.34 Mahāmoggallāna: With Mahāmoggallāna

34. Mahāmoggallānasutta	34. With Mahāmoggallāna
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as Venerable Mahāmoggallāna was in private retreat this thought came to his mind:
“katamesānaṃ devānaṃ evaṃ ñāṇaṃ hoti:	“Which gods know that they are
‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?	stream-enterers, not liable to be reborn in the underworld, bound for awakening?”
Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti.	Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm.
Tatrapi naṃ evaṃ jānanti:	There they knew that
“tisso brahmā mahiddhiko mahānubhāvo”ti.	Tissa the Brahmā was very mighty and powerful.
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—jetavane antarahito tasmiṃ brahmaloke pāturahosi.	And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that Brahmā realm.
Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ.	Tissa saw Moggallāna coming off in the distance,
Disvāna āyasmantaṃ mahāmoggallānaṃ etadavoca:	and said to him:
“ehi kho, mārisa moggallāna; svāgataṃ, mārisa moggallāna;	“Come, my good Moggallāna! Welcome, my good Moggallāna!
cirassaṃ kho, mārisa moggallāna; imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti.	Sit, my good Moggallāna, this seat is for you.”
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.	Moggallāna sat down on the seat spread out.
Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi.	Then Tissa bowed to Moggallāna and sat to one side.
Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca:	Moggallāna said to him:
“Katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?	“Tissa, which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?”
“Cātumahārājikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.	“The gods of the Four Great Kings know this.”
“Sabbesaññeva nu kho, tissa, cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?	“But do all of them know this?”
“Na kho, mārisa moggallāna, sabbesaṃ cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.	“No, my good Moggallāna, not all of them.
Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.	Those who lack experiential confidence in the Buddha, The Dharma, and the Saṅgha, and lack the ethics loved by the noble ones, it is not possible for them to be stream-enterers.
Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.	But those who have experiential confidence in the Buddha, The Dharma, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”
“Cātumahārājikānaññeva nu kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti udāhu tāvatiṃsānampi devānaṃ … pe …	“But Tissa, is it only the gods of the Four Great Kings who know that they are stream-enterers, or do the gods of the Thirty Three …
yāmānampi devānaṃ …	the Gods of Yama …
tusitānampi devānaṃ …	the Joyful Gods …
nimmānaratīnampi devānaṃ …	the Gods Who Love to Create …
paranimmitavasavattīnampi devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?	and the Gods Who Control the Creations of Others know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?”
“Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.	“The gods of these various classes know this.”
“Sabbesaññeva nu kho, tissa, paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?	“But do all of them know this?”
“Na kho, mārisa moggallāna, sabbesaṃ paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.	“No, my good Moggallāna, not all of them.
Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.	Those who lack experiential confidence in the Buddha, The Dharma, and the Saṅgha, and lack the ethics loved by the noble ones, it is not possible for them to be stream-enterers.
Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.	But those who have experiential confidence in the Buddha, The Dharma, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”
Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā: “seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ: ‘brahmaloke antarahito jetavane pāturahosī’”ti.	Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from that Brahmā realm and reappeared in Jeta’s Grove.

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AN 6.35 Vijjābhāgiya: Things That Play a Part in Realization

35. Vijjābhāgiyasutta	35. Things That Play a Part in Realization
“Chayime, bhikkhave, dhammā vijjābhāgiyā.	“These six things play a part in realization.
Katame cha?	What six?
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā—	The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
ime kho, bhikkhave, cha dhammā vijjābhāgiyā”ti.	These are the six things that play a part in realization.”

AN 6.36 Vivādamūla: Roots of Quarrels

36. Vivādamūlasutta	36. Roots of Quarrels
“Chayimāni, bhikkhave, vivādamūlāni.	“monks, there are these six roots of quarrels.
Katamāni cha?	What six?
Idha, bhikkhave, bhikkhu kodhano hoti upanāhī.	Firstly, a monk is angry and hostile.
Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.	Such a monk lacks respect and reverence for the Teacher, The Dharma, and the Saṅgha, and they don’t fulfill the training.
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṃghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṃghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.	If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.	If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.	That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.
Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī … pe …	Furthermore, a monk is offensive and contemptuous …
issukī hoti maccharī …	They’re envious and mean …
saṭho hoti māyāvī …	devious and deceitful …
pāpiccho hoti micchādiṭṭhi …	with wicked desires and wrong view …
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.	They’re attached to their own views, holding them tight, and refusing to let go.
Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.	Such a monk lacks respect and reverence for the Teacher, The Dharma, and the Saṅgha, and they don’t fulfill the training.
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.	If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.	If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.	That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.
Imāni kho, bhikkhave, cha vivādamūlānī”ti.	These are the six roots of quarrels.”

AN 6.37 Chaḷaṅgadāna: A Gift With Six Factors

37. Chaḷaṅgadānasutta	37. A Gift With Six Factors
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṃghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti.	Now at that time Veḷukaṇṭakī, Nanda’s mother, was preparing a teacher’s offering for the monk Saṅgha headed by Sāriputta and Moggallāna.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṃ nandamātaraṃ upāsikaṃ sāriputtamoggallānappamukhe bhikkhusaṃghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpentiṃ.	The Buddha saw her doing this, with his clairvoyance that is purified and superhuman,
Disvā bhikkhū āmantesi:	and he addressed the monks:
“esā, bhikkhave, veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṃghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti.	“This Veḷukaṇṭakī, Nanda’s mother, is preparing a teacher’s offering for the monk Saṅgha headed by Sāriputta and Moggallāna.
Kathañca, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti?	And how does a teacher’s offering have six factors?
Idha, bhikkhave, dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṃ tīṇaṅgāni.	Three factors apply to the donor and three to the recipients.
Katamāni dāyakassa tīṇaṅgāni?	What three factors apply to the donor?
Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṃ cittaṃ pasādeti, datvā attamano hoti.	It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted.
Imāni dāyakassa tīṇaṅgāni.	These three factors apply to the donor.
Katamāni paṭiggāhakānaṃ tīṇaṅgāni?	What three factors apply to the recipients?
Idha, bhikkhave, paṭiggāhakā vītarāgā vā honti rāgavinayāya vā paṭipannā, vītadosā vā honti dosavinayāya vā paṭipannā, vītamohā vā honti mohavinayāya vā paṭipannā.	It’s when the recipients are free of greed, hate, and delusion, or practicing to be free of them.
Imāni paṭiggāhakānaṃ tīṇaṅgāni.	These three factors apply to the recipients.
Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṃ tīṇaṅgāni.	Thus three factors apply to the donor and three to the recipients.
Evaṃ kho, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti.	That’s how a teacher’s offering has six factors.
Evaṃ chaḷaṅgasamannāgatāya, bhikkhave, dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ:	It’s not easy to grasp the merit of such an offering by saying that
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.	this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ:	It’s like trying to grasp how much water is in the ocean. It’s not easy to say
‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānī’ti vā.	how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.
Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati.	It’s simply reckoned as an incalculable, immeasurable, great mass of water.
Evamevaṃ kho, bhikkhave, evaṃ chaḷaṅgasamannāgatāya dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī”ti.	In the same way, it’s not easy to grasp the merit of such an offering …
“Pubbeva dānā sumano,	A good mood before giving,
dadaṃ cittaṃ pasādaye;	confidence while giving,
Datvā attamano hoti,	feeling uplifted after giving:
esā yaññassa sampadā.	this is the perfect sacrifice.
Vītarāgā vītadosā,	Free of greed, free of hate,
vītamohā anāsavā;	free of delusion, undefiled;
Khettaṃ yaññassa sampannaṃ,	this is the field for the perfect sacrifice,
saññatā brahmacārayo.	the restrained spiritual practitioners.
Sayaṃ ācamayitvāna,	After rinsing,
datvā sakehi pāṇibhi;	you give with your own hands.
Attano parato ceso,	This sacrifice is very fruitful
yañño hoti mahapphalo.	for both yourself and others.
Evaṃ yajitvā medhāvī,	When an intelligent, justifiable-trustful person,
saddho muttena cetasā;	sacrifices like this, with a mind of letting go,
Abyāpajjaṃ sukhaṃ lokaṃ,	that astute one is reborn
paṇḍito upapajjatī”ti.	in a happy, pleasing world.”

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AN 6.38 Attakārī: One’s Own Volition

38. Attakārīsutta	38. One’s Own Volition
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi:	“Master Gotama, this is my doctrine and view:
‘natthi attakāro, natthi parakāro’”ti.	One does not act of one’s own volition, nor does one act of another’s volition.”
“Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā.	“Well, brahmin, I’ve never seen or heard of anyone holding such a doctrine or view.
Kathañhi nāma sayaṃ abhikkamanto, sayaṃ paṭikkamanto evaṃ vakkhati:	How on earth can someone who comes and goes on his own say that
‘natthi attakāro, natthi parakāro’ti.	one does not act of one’s own volition, nor does one act of another’s volition?
Taṃ kiṃ maññasi, brāhmaṇa, atthi ārabbhadhātū”ti?	What do you think, brahmin, is there an element of initiative?”
“Evaṃ, bho”.	“Yes, sir.”
“Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī”ti?	“Since this is so, do we find sentient beings who initiate activity?”
“Evaṃ, bho”.	“Yes, sir.”
“Yaṃ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro.	“Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another.
Taṃ kiṃ maññasi, brāhmaṇa, atthi nikkamadhātu … pe …	What do you think, brahmin, is there an element of persistence …
atthi parakkamadhātu …	exertion …
atthi thāmadhātu …	strength …
atthi ṭhitidhātu …	perseverance …
atthi upakkamadhātū”ti?	energy?”
“Evaṃ, bho”.	“Yes, sir.”
“Upakkamadhātuyā sati upakkamavanto sattā paññāyantī”ti?	“Since this is so, do we find sentient beings who have energy?”
“Evaṃ, bho”.	“Yes, sir.”
“Yaṃ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro.	“Since there is an element of energy, and sentient beings who have energy are found, sentient beings act of their own volition or that of another.
Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā.	Well, brahmin, I’ve never seen or heard of anyone holding such a doctrine or view.
Kathañhi nāma sayaṃ abhikkamanto sayaṃ paṭikkamanto evaṃ vakkhati:	How on earth can someone who comes and goes on his own say that
‘natthi attakāro natthi parakāro’”ti.	one does not act of one’s own volition, nor does one act of another’s volition?”
“Abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

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AN 6.39 Nidāna: Sources

39. Nidānasutta	39. Sources
“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	“monks, there are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.	Greed, hate, and delusion are sources that give rise to deeds.
Na, bhikkhave, lobhā alobho samudeti;	Greed doesn’t give rise to contentment.
atha kho, bhikkhave, lobhā lobhova samudeti.	Rather, greed just gives rise to greed.
Na, bhikkhave, dosā adoso samudeti;	Hate doesn’t give rise to love.
atha kho, bhikkhave, dosā dosova samudeti.	Rather, hate just gives rise to hate.
Na, bhikkhave, mohā amoho samudeti;	Delusion doesn’t give rise to understanding.
atha kho, bhikkhave, mohā mohova samudeti.	Rather, delusion just gives rise to delusion.
Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo.	It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found.
Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.	Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.	These are three sources that give rise to deeds.
Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	monks, there are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.	Contentment, love, and understanding are sources that give rise to deeds.
Na, bhikkhave, alobhā lobho samudeti;	Contentment doesn’t give rise to greed.
atha kho, bhikkhave, alobhā alobhova samudeti.	Rather, contentment just gives rise to contentment.
Na, bhikkhave, adosā doso samudeti;	Love doesn’t give rise to hate.
atha kho, bhikkhave, adosā adosova samudeti.	Rather, love just gives rise to love.
Na, bhikkhave, amohā moho samudeti;	Understanding doesn’t give rise to delusion.
atha kho, bhikkhave, amohā amohova samudeti.	Rather, understanding just gives rise to understanding.
Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.	It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found.
Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo.	Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti.	These are three sources that give rise to deeds.”

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AN 6.40 Kimila: With Kimbila

40. Kimilasutta	40. With Kimbila
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane.	At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.
Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca:	Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?	“What is the cause, sir, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṃghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā.	“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, assiduity, and hospitality after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti”.	This is the cause, this is the reason why the true Dharma does not last long after the final nirvana of the Realized One.”
“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?	“What is the cause, sir, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā.	“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, assiduity, and hospitality after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.	This is the cause, this is the reason why the true Dharma does last long after the final nirvana of the Realized One.”

AN 6.41 Dārukkhandha: A Tree Trunk

41. Dārukkhandhasutta	41. A Tree Trunk
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa aññatarasmiṃ padese mahantaṃ dārukkhandhaṃ.	Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several monks. At a certain spot he saw a large tree trunk,
Disvā bhikkhū āmantesi:	and he addressed the monks:
“passatha no, āvuso, tumhe amuṃ mahantaṃ dārukkhandhan”ti?	“Reverends, do you see this large tree trunk?”
“Evamāvuso”ti.	“Yes, reverend.”
“Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya.	“If they wanted to, a monk with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth.
Taṃ kissa hetu?	Why is that?
Atthi, āvuso, amumhi dārukkhandhe pathavīdhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya.	Because the earth element exists in the tree trunk. Relying on that a monk with psychic powers could determine it to be nothing but earth.
Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ āpotveva adhimucceyya … pe …	If they wanted to, a monk with psychic powers who has mastered their mind could determine this tree trunk to be nothing but water. …
tejotveva adhimucceyya …	Or they could determine it to be nothing but fire …
vāyotveva adhimucceyya …	Or they could determine it to be nothing but air …
subhantveva adhimucceyya …	Or they could determine it to be nothing but beautiful …
asubhantveva adhimucceyya.	Or they could determine it to be nothing but ugly.
Taṃ kissa hetu?	Why is that?
Atthi, āvuso, amumhi dārukkhandhe asubhadhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ asubhantveva adhimucceyyā”ti.	Because the element of ugliness exists in the tree trunk. Relying on that a monk with psychic powers could determine it to be nothing but ugly.”

AN 6.42 Nāgita: With Nāgita

42. Nāgitasutta	42. With Nāgita
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	He stayed in a forest near Icchānaṅgala.
Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā:	The brahmins and householders of Icchānaṅgala heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno … pe … buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ … pe … arahataṃ dassanaṃ hotī”ti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; and he explains a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā.	Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti.	Now, at that time Venerable Nāgita was the Buddha’s attendant.
Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi:	Then the Buddha said to Nāgita:
“ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?	“Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!”
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṅghañcā”ti.	“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the monk Saṅgha.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.	“Nāgita, may I never become famous. May fame not come to me.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī,	There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti.	Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”
“Adhivāsetu dāni, bhante, bhagavā; adhivāsetu, sugato;	“Sir, may the Blessed One please relent now! May the Holy One relent!
adhivāsanakālo dāni, bhante, bhagavato.	Now is the time for the Buddha to relent.
Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.	Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti;	It’s like when it rains heavily and the water flows downhill.
evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.	In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
Taṃ kissa hetu?	Why is that?
Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.	Because of the Buddha’s ethics and wisdom.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.	“Nāgita, may I never become famous. May fame not come to me.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī,	There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.	Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.
Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ.	Take a monk living in the neighborhood of a village who I see sitting undistractify-&-lucidifyd in samādhi.
Tassa mayhaṃ, nāgita, evaṃ hoti:	I think to myself:
‘idānimaṃ āyasmantaṃ ārāmiko vā upaṭṭhahissati samaṇuddeso vā taṃ tamhā samādhimhā cāvessatī’ti.	‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from undistractible-lucidity.’
Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. (1)	So I’m not pleased that that monk is living in the neighborhood of a village.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ.	Take a monk in the wilderness who I see sitting nodding in meditation.
Tassa mayhaṃ, nāgita, evaṃ hoti:	I think to myself:
‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekattan’ti.	‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (2)	So I’m pleased that that monk is living in the wilderness.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ.	Take a monk in the wilderness who I see sitting without being undistractify-&-lucidifyd in samādhi.
Tassa mayhaṃ, nāgita, evaṃ hoti:	I think to myself:
‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti.	‘Now if this venerable’s mind is not undistractify-&-lucidifyd in samādhi they will undistractify-&-lucidify it, or if it is undistractify-&-lucidifyd in samādhi, they will preserve it.’
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (3)	So I’m pleased that that monk is living in the wilderness.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ.	Take a monk in the wilderness who I see sitting undistractify-&-lucidifyd in samādhi.
Tassa mayhaṃ, nāgita, evaṃ hoti:	I think to myself:
‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimocessati, vimuttaṃ vā cittaṃ anurakkhissatī’ti.	‘Now this venerable will free the unfreed mind or preserve the freed mind.’
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (4)	So I’m pleased that that monk is living in the wilderness.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	Take a monk who I see living in the neighborhood of a village receiving robes, alms-food, lodgings, and medicines and supplies for the sick.
So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ riñcati araññavanapatthāni pantāni senāsanāni;	Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest.
gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti.	They come down to villages, towns, and capital cities and make their home there.
Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. (5)	So I’m not pleased that that monk is living in the neighborhood of a village.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	Take a monk who I see in the wilderness receiving robes, alms-food, lodgings, and medicines and supplies for the sick.
So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ na riñcati araññavanapatthāni pantāni senāsanāni.	Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest.
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (6)	So I’m pleased that that monk is living in the wilderness.
Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā”ti.	Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”

❧

§ – AN 6 vagga 5 Dhammika: About Dhammika

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5. Dhammikavagga

5. About Dhammika

AN 6.43 Nāga: The Giant

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43. Nāgasutta	43. The Giant
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi:	Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda:
“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.	“Come, Ānanda, let’s go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami.	So the Buddha went with Ānanda to the Eastern Monastery.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi:	In the late afternoon the Buddha came out of retreat and addressed Ānanda:
“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.	“Come, Ānanda, let’s go to the eastern gate to bathe.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ.	So the Buddha went with Ānanda to the eastern gate to bathe.
Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.	When he had bathed and emerged from the water he stood in one robe drying himself.
Tena kho pana samayena rañño pasenadissa kosalassa seto nāma nāgo mahātūriyatāḷitavāditena pubbakoṭṭhakā paccuttarati.	Now, at that time King Pasenadi had a giant bull elephant called “White”. It emerged from the eastern gate to the beating and playing of musical instruments.
Apissu taṃ jano disvā evamāha:	When people saw it they exclaimed:
“abhirūpo vata bho rañño nāgo; dassanīyo vata bho rañño nāgo; pāsādiko vata, bho, rañño nāgo, kāyupapanno vata bho rañño nāgo”ti.	“The royal giant is so handsome! The royal giant is so good-looking! The royal giant is so lovely! The royal giant has such a huge body!”
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca:	When they said this, Venerable Udāyī said to the Buddha:
“hatthimeva nu kho, bhante, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha:	“Sir, is it only when they see elephants with such a huge, formidable body that people exclaim:
‘nāgo vata bho nāgo’ti, udāhu aññampi kañci mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha: ‘nāgo vata bho nāgo’”ti?	‘A giant, such a giant’? Or do they say it when they see any other creatures with huge, formidable bodies?”
“Hatthimpi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha:	“Udāyī, when they see elephants with such a huge, formidable body people exclaim:
‘nāgo vata bho nāgo’ti.	‘A giant, such a giant!’
Assampi kho, udāyi, mahantaṃ brahantaṃ … pe …	And also when they see a horse with a huge, formidable body …
goṇampi kho, udāyi, mahantaṃ brahantaṃ … pe …	When they see a bull with a huge, formidable body …
uragampi kho, udāyi, mahantaṃ brahantaṃ … pe …	When they see a snake with a huge, formidable body …
rukkhampi kho, udāyi, mahantaṃ brahantaṃ … pe …	When they see a tree with a huge, formidable body …
manussampi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha:	And when they see a human being with such a huge, formidable body people exclaim:
‘nāgo vata, bho, nāgo’ti.	‘A giant, such a giant!’
Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmī”ti.	But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yāva subhāsitañcidaṃ, bhante, bhagavatā—	How well said this was by the Buddha:
api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmīti.	‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.’
Idañca panāhaṃ, bhante, bhagavatā subhāsitaṃ imāhi gāthāhi anumodāmi—	And I celebrate the well-spoken words of the Buddha with these verses:

(verse)

^{(The same verse with extremely minor variation appears in --ERROR SUTREF: Thag 15.2-- )}

Manussabhūtaṃ sambuddhaṃ,	A person who has become awakened as a human being,
attadantaṃ samāhitaṃ;	Self-tamed, undistractible and lucid,
Iriyamānaṃ brahmapathe,	following the spiritual path,
cittassūpasame rataṃ.	delighting in calmness of mind.
Yaṃ manussā namassanti,	Revered by people,
sabbadhammāna pāraguṃ;	gone beyond all dharmas,
Devāpi taṃ namassanti,	even the gods revere him;
iti me arahato sutaṃ.	so I’ve heard from the perfected one.
Sabbasaṃyojanātītaṃ,	He has transcended all fetters,
vanā nibbanamāgataṃ;	and escaped from entanglements.
Kāmehi nekkhammarataṃ,	Delighting in the renunciation of sensual pleasures,
muttaṃ selāva kañcanaṃ.	he’s freed like gold from stone.
Sabbe accarucī nāgo,	That giant [, a perfected Arahant,] outshines all,
himavāññe siluccaye;	as the Himalaya outshines other mountains.
Sabbesaṃ nāganāmānaṃ,	Of all those named ‘giant’,
saccanāmo anuttaro.	He is truly named, and unsurpasssable.
Nāgaṃ vo kittayissāmi,	I will enthusiastically praise the ‘giant’ [, a perfected Arahant, by comparing him with a ‘giant’ royal elephant].
na hi āguṃ karoti so;	for he does nothing monstrous.
Soraccaṃ avihiṃsā ca,	Gentleness and harmlessness
pādā nāgassa te duve.	are two feet of the giant.
Tapo ca brahmacariyaṃ,	Austerity and celibacy
caraṇā nāgassa tyāpare;	are his two other feet.
Saddhā-hattho mahā-nāgo,	justifiable-trust [in the Buddha] is the great giant’s trunk,
Upekkhā-seta-dantavā.	and equanimous-observation his white tusks.
Sati gīvā siro paññā,	remembrance [of Dharma] is his neck, his head is discernment—
vīmaṃsā dhammacintanā;	discrimination and thinking about Dharma.
Dhamma-kucchi-sam-ātapo,	the Dhamma sits in the digestive heat of his belly [, nourishment ready to be absorbed],
viveko tassa vāladhi.	and his tail is judicious-seclusion.
So jhāyī assāsarato,	His is a jhāna meditator [doing jhāna in all four postures], delighting in breath,
ajjhattaṃ susamāhito;	Internally he is undistractible-&-lucid;
Gacchaṃ samāhito nāgo,	The giant is undistractible-&-lucid when walking,
ṭhito nāgo samāhito.	the giant is undistractible-&-lucid when standing,
Seyyaṃ samāhito nāgo,	the giant is undistractible-&-lucid when lying down,
nisinnopi samāhito;	and when sitting, the giant is undistractible-&-lucid.
Sabbattha saṃvuto nāgo,	The giant is restrained everywhere:
esā nāgassa sampadā.	this is the accomplishment of the giant.
Bhuñjati anavajjāni,	He eats blameless things,
sāvajjāni na bhuñjati;	he doesn’t eat blameworthy things.
Ghāsamacchādanaṃ laddhā,	When he gets food and clothes,
sannidhiṃ parivajjayaṃ.	he avoids storing them up.
Saṃyojanaṃ aṇuṃ thūlaṃ,	Having severed all bonds,
sabbaṃ chetvāna bandhanaṃ;	fetters large and small,
Yena yeneva gacchati,	wherever he goes,
anapekkhova gacchati.	he goes without concern.
Yathāpi udake jātaṃ,	A white lotus,
puṇḍarīkaṃ pavaḍḍhati;	fragrant and delightful,
Nupalippati toyena,	sprouts in water and grows there,
sucigandhaṃ manoramaṃ.	but the water doesn’t cling to it.
Tatheva loke sujāto,	Just so the Buddha is born in the world,
buddho loke viharati;	and lives in the world,
Nupalippati lokena,	but the world doesn’t stick to him,
toyena padumaṃ yathā.	as the water does not stick to the lotus.
Mahāginīva jalito,	A great blazing fire
anāhārūpasammati;	dies down when the fuel runs out.
Saṅkhāresūpasantesu,	When the coals have gone out
nibbutoti pavuccati.	it’s said to be ‘nirvana'd’.
Atthassāyaṃ viññāpanī,	This simile is taught by the discerning
upamā viññūhi desitā;	to express the meaning clearly.
Viññassanti mahānāgā,	Great giants will understand
nāgaṃ nāgena desitaṃ.	what the giant [Buddha] taught the giant [Arahant].
Vītarāgo vītadoso,	Free of greed, free of hate,
Vītamoho anāsavo;	free of delusion, undefiled;
Sarīraṃ vijahaṃ nāgo,	the giant, giving up his body,
Parinibbissati anāsavo”ti.	will become nirvana'd without asinine-inclinations.”

❧

AN 6.44 Migasālā: With Migasālā

44. Migasālāsutta	44. With Migasālā
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out.
Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca:	Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:
“Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ?	“Sir, Ānanda, how on earth are we supposed to understand The Dharma taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?
Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā.	My father Purāṇa was celibate, set apart, avoiding the common practice of sex.
So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṃ kāyaṃ upapannoti.	When he passed away the Buddha declared that he was a once-returner, who was reborn in the group of Joyful Gods.
Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho.	But my uncle Isidatta was not celibate; he lived content with his wife.
Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti.	When he passed away the Buddha declared that he was also a once-returner, who was reborn in the group of Joyful Gods.
Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?	How on earth are we supposed to understand The Dharma taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”
“Evaṃ kho panetaṃ, bhagini, bhagavatā byākatan”ti.	“You’re right, sister, but that’s how the Buddha declared it.”
Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi.	Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left.
Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe?	“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with an matron’s wit? And who is it that knows how to assess individuals?
Chayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ.	These six people are found in the world.
Katame cha?	What six?
Idhānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena.	Take a certain person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (1)	When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena.	Take another person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	And they’ve listened and learned and comprehended theoretically and found temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. (2)	When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti:	Judgmental people compare them, saying:
‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṃ eko hīno eko paṇīto’ti.	‘This one has just the same Dharmas as the other, so why is one worse and one better?’
Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.	This will be for their lasting harm and suffering.
Tatrānanda, yvāyaṃ puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	In this case, the person who is sweet-natured … and has listened, learned, comprehended theoretically, and found temporary freedom
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.	is better and finer than the other person.
Taṃ kissa hetu?	Why is that?
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati,	Because the stream of The Dharma carries them along.
tadantaraṃ ko jāneyya aññatra tathāgatena.	But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha;	So, Ānanda, don’t be judgmental about people.
mā puggalesu pamāṇaṃ gaṇhittha.	Don’t pass judgment on people.
Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto.	Those who pass judgment on people harm themselves.
Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti.	Take another person who is angry and conceited, and from time to time has greedy thoughts.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (3)	When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti.	Take another person who is angry and conceited, and from time to time has greedy thoughts. …
Tassa savanenapi kataṃ hoti … pe …	Because the stream of The Dharma carries them along. …
no hānagāmī. (4)	When their body breaks up, after death, they’re headed for a better place, not a worse. They’re going to a better place, not a worse.
Tatrānanda, pamāṇikā pamiṇanti … pe …	Judgmental people compare them …
yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti.	Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately.
Tassa savanenapi akataṃ hoti … pe … sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (5)	When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti.	Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	But they’ve listened and learned and comprehended theoretically and found temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. (6)	When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti:	Judgmental people compare them, saying:
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṃ eko hīno, eko paṇīto’ti?	‘This one has just the same Dharmas as the other, so why is one worse and one better?’
Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.	This will be for their lasting harm and suffering.
Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found temporary freedom
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.	is better and finer than the other person.
Taṃ kissa hetu?	Why is that?
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati.	Because the stream of The Dharma carries them along.
Tadantaraṃ ko jāneyya aññatra tathāgatena.	But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha;	So, Ānanda, don’t be judgmental about people.
mā puggalesu pamāṇaṃ gaṇhittha.	Don’t pass judgment on people.
Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto.	Those who pass judgment on people harm themselves.
Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe.	Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals?
Ime kho, ānanda, cha puggalā santo saṃvijjamānā lokasmiṃ.	These six people are found in the world.
Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa.	If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination.
Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa.	And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination.
Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti.	So both individuals were lacking in one respect.”

❧

AN 6.45 Iṇa: Debt

45. Iṇasutta	45. Debt
“Dāliddiyaṃ, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti?	“monks, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (1)	“Yes, sir.”
“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṃ ādiyati, iṇādānampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti?	“When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (2)	“Yes, sir.”
“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṃ ādiyitvā vaḍḍhiṃ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti?	“When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (3)	“Yes, sir.”
“Yampi, bhikkhave, daliddo assako anāḷhiko vaḍḍhiṃ paṭissuṇitvā kālābhataṃ vaḍḍhiṃ na deti, codentipi naṃ;	“When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning.
codanāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti?	Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (4)	“Yes, sir.”
“Yampi, bhikkhave, daliddo assako anāḷhiko codiyamāno na deti, anucarantipi naṃ;	“When a poor person fails to pay after getting a warning, they’re prosecuted.
anucariyāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti?	Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (5)	“Yes, sir.”
“Yampi, bhikkhave, daliddo assako anāḷhiko anucariyamāno na deti, bandhantipi naṃ;	“When a poor person fails to pay after being prosecuted, they’re imprisoned.
bandhanampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti?	Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (6)	“Yes, sir.”
“Iti kho, bhikkhave, dāliddiyampi dukkhaṃ lokasmiṃ kāmabhogino, iṇādānampi dukkhaṃ lokasmiṃ kāmabhogino, vaḍḍhipi dukkhā lokasmiṃ kāmabhogino, codanāpi dukkhā lokasmiṃ kāmabhogino, anucariyāpi dukkhā lokasmiṃ kāmabhogino, bandhanampi dukkhaṃ lokasmiṃ kāmabhogino;	“So monks, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures.
evamevaṃ kho, bhikkhave, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṃ natthi kusalesu dhammesu, vīriyaṃ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu—	In the same way, whoever has no justifiable-trust, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
ayaṃ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko.	is called poor and penniless in the training of the noble one.
Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	Since they have no justifiable-trust, conscience, prudence, energy, or wisdom when it comes to skillful Dharmas, they do bad things by way of body, speech, and mind.
Idamassa iṇādānasmiṃ vadāmi.	This is how they’re in debt, I say.
So tassa kāyaduccaritassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati.	In order to conceal the bad things they do by way of body, speech, and mind they harbour corrupt wishes.
‘Mā maṃ jaññū’ti icchati, ‘mā maṃ jaññū’ti saṅkappati, ‘mā maṃ jaññū’ti vācaṃ bhāsati, ‘mā maṃ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu … pe … so tassa manoduccaritassa paṭicchādanahetu … pe … ‘mā maṃ jaññū’ti kāyena parakkamati.	They wish, plan, speak, and act with the thought: ‘May no-one find me out!’
Idamassa vaḍḍhiyā vadāmi.	This is how they pay interest, I say.
Tamenaṃ pesalā sabrahmacārī evamāhaṃsu:	Good-hearted spiritual companions say this about them:
‘ayañca so āyasmā evaṅkārī evaṃsamācāro’ti.	‘This venerable acts like this, and behaves like that.’
Idamassa codanāya vadāmi.	This is how they’re warned, I say.
Tamenaṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti.	When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts.
Idamassa anucariyāya vadāmi.	This is how they’re prosecuted, I say.
Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā.	That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm.
Nāhaṃ, bhikkhave, aññaṃ ekabandhanampi samanupassāmi evaṃdāruṇaṃ evaṃkaṭukaṃ evaṃantarāyakaraṃ anuttarassa yogakkhemassa adhigamāya, yathayidaṃ, bhikkhave, nirayabandhanaṃ vā tiracchānayonibandhanaṃ vāti.	I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary as the prison of hell or the animal realm.
Dāliddiyaṃ dukkhaṃ loke,	Poverty is said to be suffering in the world,
iṇādānañca vuccati;	and so is being in debt.
Daliddo iṇamādāya,	A poor person who has fallen in debt
bhuñjamāno vihaññati.	worries even when spending the loan.
Tato anucaranti naṃ,	And then they’re prosecuted,
bandhanampi nigacchati;	or even thrown in jail.
Etañhi bandhanaṃ dukkhaṃ,	Such imprisonment is true suffering
kāmalābhābhijappinaṃ.	for someone who prays for pleasure and possessions.
Tatheva ariyavinaye,	In the same way, in the noble one’s training
saddhā yassa na vijjati;	whoever has no justifiable-trust,
Ahirīko anottappī,	no conscience or prudence,
pāpakammavinibbayo.	contemplates bad deeds.
Kāyaduccaritaṃ katvā,	After doing bad things
vacīduccaritāni ca;	by way of body,
Manoduccaritaṃ katvā,	speech, and mind,
‘mā maṃ jaññū’ti icchati.	they wish, ‘May no-one find me out!’
So saṃsappati kāyena,	Their behavior is creepy
vācāya uda cetasā;	by body, speech, and mind.
Pāpakammaṃ pavaḍḍhento,	They pile up bad deeds
tattha tattha punappunaṃ.	on and on, life after life.
So pāpakammo dummedho,	That stupid evildoer,
jānaṃ dukkaṭamattano;	knowing their own misdeeds,
Daliddo iṇamādāya,	is a poor person who has fallen in debt,
bhuñjamāno vihaññati.	and worries even when spending the loan.
Tato anucaranti naṃ,	And when in village or wilderness
saṅkappā mānasā dukhā;	they’re prosecuted
Gāme vā yadi vāraññe,	by painful mental plans,
yassa vippaṭisārajā.	which are born of remorse.
So pāpakammo dummedho,	That stupid evildoer,
jānaṃ dukkaṭamattano;	knowing their own misdeeds,
Yonimaññataraṃ gantvā,	goes to one of the animal realms,
niraye vāpi bajjhati.	or is trapped in hell.
Etañhi bandhanaṃ dukkhaṃ,	Such imprisonment is true suffering,
yamhā dhīro pamuccati;	from which a wise one is released.
Dhammaladdhehi bhogehi,	With confident heart, they give
dadaṃ cittaṃ pasādayaṃ.	with wealth that is properly earned.
Ubhayattha kaṭaggāho,	That justifiable-trustful householder
saddhassa gharamesino;	wins both ways:
Diṭṭhadhammahitatthāya,	welfare and benefit in this life,
samparāyasukhāya ca;	and happiness in the next.
Evametaṃ gahaṭṭhānaṃ,	This is how, for a householder,
cāgo puññaṃ pavaḍḍhati.	merit grows by generosity.
Tatheva ariyavinaye,	In the same way, in the noble one’s training,
saddhā yassa patiṭṭhitā;	whoever is grounded in justifiable-trust,
Hirīmano ca ottappī,	with conscience and prudence,
paññavā sīlasaṃvuto.	wise, and restrained in ethical conduct,
Eso kho ariyavinaye,	is said to live happily
‘sukhajīvī’ti vuccati;	in the noble one’s training.
Nirāmisaṃ sukhaṃ laddhā,	After gaining spiritual pleasure,
upekkhaṃ adhitiṭṭhati.	they concentrate on equanimous-observation.
Pañca nīvaraṇe hitvā,	They give up the five hindrances,
niccaṃ āraddhavīriyo;	constantly energetic,
Jhānāni upasampajja,	and enter the jhānas,
ekodi nipako sato.	unified, self-disciplined, and rememberful.
Evaṃ ñatvā yathābhūtaṃ,	Truly knowing in this way
sabbasaṃyojanakkhaye;	the end of all fetters,
Sabbaso anupādāya,	by not grasping in any way,
sammā cittaṃ vimuccati.	their mind is rightly freed.
Tassa sammā vimuttassa,	To that poised one, rightly freed
ñāṇañce hoti tādino;	with the end of the fetters of rebirth,
‘Akuppā me vimuttī’ti,	the knowledge comes:
bhavasaṃyojanakkhaye.	‘My freedom is unshakable.’
Etaṃ kho paramaṃ ñāṇaṃ,	This is the ultimate knowledge.
etaṃ sukhamanuttaraṃ;	This is the supreme happiness.
Asokaṃ virajaṃ khemaṃ,	Sorrowless, stainless, secure:
etaṃ ānaṇyamuttaman”ti.	this is the highest freedom from debt.”

❧

AN 6.46 Mahācunda: By Mahācunda

46. Mahācundasutta	46. By Mahācunda
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sayaṃjātiyaṃ.	At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti.
Tatra kho āyasmā mahācundo bhikkhū āmantesi:	There he addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā mahācundo etadavoca:	Venerable Mahācunda said this:
“Idhāvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti:	“Take a case where monks who practice discernment of dharmas rebuke monks who practice jhāna meditation:
‘ime pana jhāyinomhā, jhāyinomhāti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti.	‘They say, “We practice jhāna! We practice jhāna!” And they meditate and concentrate and contemplate and ruminate.
Kimime jhāyanti, kintime jhāyanti, kathaṃ ime jhāyantī’ti?	Why do they practice jhāna meditation? In what way do they practice jhāna meditation? How do they practice jhāna meditation?’
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (1)	In this case the monks who practice discernment of dharmas are not inspired, and the monks who practice jhāna meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Idha panāvuso, jhāyī bhikkhū dhammayoge bhikkhū apasādenti:	Now, take a case where monks who practice jhāna meditation rebuke monks who practice discernment of dharmas:
‘ime pana dhammayogamhā, dhammayogamhāti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā.	‘They say, “We practice discernment of dharmas! We practice discernment of dharmas!” But they’re restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
Kimime dhammayogā, kintime dhammayogā, kathaṃ ime dhammayogā’ti?	Why do they practice discernment of dharmas? In what way do they practice discernment of dharmas? How do they practice discernment of dharmas?’
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (2)	In this case the monks who practice jhāna meditation are not inspired, and the monks who practice discernment of dharmas are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti.	Now, take a case where monks who practice discernment of dharmas praise only others like them, not monks who practice jhāna meditation.
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (3)	In this case the monks who practice discernment of dharmas are not inspired, and the monks who practice jhāna meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti.	And take a case where monks who practice jhāna meditation praise only others like them, not monks who practice discernment of dharmas.
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (4)	In this case the monks who practice jhāna meditation are not inspired, and the monks who practice discernment of dharmas are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Tasmātihāvuso, evaṃ sikkhitabbaṃ:	So you should train like this:
‘dhammayogā samānā jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti.	‘As monks who practice discernment of dharmas, we will praise monks who practice jhāna meditation.’
Evañhi vo, āvuso, sikkhitabbaṃ.	That’s how you should train.
Taṃ kissa hetu?	Why is that?
Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ, ye amataṃ dhātuṃ kāyena phusitvā viharanti. (5)	Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the deathless.
Tasmātihāvuso, evaṃ sikkhitabbaṃ:	So you should train like this:
‘jhāyī samānā dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti.	‘As monks who practice jhāna meditation, we will praise monks who practice discernment of dharmas.’
Evañhi vo, āvuso, sikkhitabbaṃ.	That’s how you should train.
Taṃ kissa hetu?	Why is that?
Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ ye gambhīraṃ atthapadaṃ paññāya ativijjha passantī”ti. (6)	Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.”

❧

AN 6.47 Paṭhamasandiṭṭhika: Realizable in This Very life (1st)

47. Paṭhamasandiṭṭhikasutta	47. Realizable in This Very life (1st)
Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	And then the wanderer Moliyasīvaka went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati.	“Sir, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?	In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Tena hi, sīvaka, taññevettha paṭipucchāmi. Yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, Sīvaka, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, sīvaka,	What do you think, Sīvaka?
santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsī”ti?	When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?”
“Evaṃ, bhante”.	“Yes, sir.”
“Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsi—	“Since you know this,
evampi kho, sīvaka, sandiṭṭhiko dhammo hoti … pe ….	this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Taṃ kiṃ maññasi, sīvaka,	What do you think, Sīvaka?
santaṃ vā ajjhattaṃ dosaṃ … pe …	When there’s hate …
santaṃ vā ajjhattaṃ mohaṃ … pe …	delusion …
santaṃ vā ajjhattaṃ lobhadhammaṃ … pe …	greedy thoughts …
santaṃ vā ajjhattaṃ dosadhammaṃ … pe …	hateful thoughts …
santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsī”ti?	When there are delusional thoughts in you, do you understand ‘I have delusional thoughts in me’? And when there are no delusional thoughts in you, do you understand ‘I have no delusional thoughts in me’?”
“Evaṃ, bhante”.	“Yes, sir.”
“Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsi—	“Since you know this,
evaṃ kho, sīvaka, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.	this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …	“Excellent, sir! Excellent!
upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

AN 6.48 Dutiyasandiṭṭhika: Realizable in This Very Life (2nd)

48. Dutiyasandiṭṭhikasutta	48. Realizable in This Very Life (2nd)
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bho gotama, vuccati.	“Master Gotama, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?	In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsī”ti?	When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?”
“Evaṃ, bho”.	“Yes, sir.”
“Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsi—	“Since you know this,
evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….	this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
santaṃ vā ajjhattaṃ dosaṃ … pe …	When there’s hate …
santaṃ vā ajjhattaṃ mohaṃ … pe …	delusion …
santaṃ vā ajjhattaṃ kāyasandosaṃ … pe …	corruption that leads to physical deeds …
santaṃ vā ajjhattaṃ vacīsandosaṃ … pe …	corruption that leads to speech …
santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsī”ti?	When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?”
“Evaṃ, bho”.	“Yes, sir.”
“Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsi—	“Since you know this,
evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.	this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 6.49 Khema: With Khema

49. Khemasutta	49. With Khema
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā ca khemo āyasmā ca sumano sāvatthiyaṃ viharanti andhavanasmiṃ.	Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest.
Atha kho āyasmā ca khemo āyasmā ca sumano yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā khemo bhagavantaṃ etadavoca:	Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha:
“Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa na evaṃ hoti:	“Sir, a monk who is perfected—with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think:
‘atthi me seyyoti vā atthi me sadisoti vā atthi me hīnoti vā’”ti.	‘There is someone better than me, or equal to me, or worse than me.’”
Idamavocāyasmā khemo.	This is what Khema said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho āyasmā khemo “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then Khema, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā sumano acirapakkante āyasmante kheme bhagavantaṃ etadavoca:	And then, not long after Khema had left, Sumana said to the Buddha:
“yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa na evaṃ hoti:	“Sir, a monk who is perfected—with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think:
‘natthi me seyyoti vā natthi me sadisoti vā natthi me hīnoti vā’”ti.	‘There is someone better than me, or equal to me, or worse than me.’”
Idamavocāyasmā sumano.	This is what Sumana said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho āyasmā sumano “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then Sumana, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkantesu āyasmante ca kheme āyasmante ca sumane bhikkhū āmantesi:	And then, soon after Khema and Sumana had left, the Buddha addressed the monks:
“evaṃ kho, bhikkhave, kulaputtā aññaṃ byākaronti.	“monks, this is how people from good families declare enlightenment.
Attho ca vutto attā ca anupanīto.	The goal is spoken of, but the self is not involved.
Atha ca pana idhekacce moghapurisā hasamānakā maññe aññaṃ byākaronti.	But it seems that there are some foolish people here who declare enlightenment as a joke.
Te pacchā vighātaṃ āpajjantīti.	Later they will fall into anguish.
Na ussesu na omesu,	They don’t rank themselves
Samatte nopanīyare;	as being higher, or lower, or equal.
Khīṇā jāti vusitaṃ brahmacariyaṃ,	Rebirth is ended, the spiritual journey has been completed.
Caranti saṃyojanavippamuttā”ti.	They live freed from fetters.”

AN 6.50 Indriyasaṃvara: Sense Restraint

50. Indriyasaṃvarasutta	50. Sense Restraint
“Indriyasaṃvare, bhikkhave, asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ;	“monks, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;	When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.	Suppose there was a tree that lacked branches and foliage.
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati.	Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, bhikkhave, indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ … pe …	In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Indriyasaṃvare, bhikkhave, sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ;	When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi;	When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.
Evamevaṃ kho, bhikkhave, indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ … pe …	In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 6.51 Ānanda: With Ānanda

51. Ānandasutta	51. With Ānanda
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:
“Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti?	“Reverend Sāriputta, how does a monk get to hear a teaching they haven’t heard before? How do they remember those Dharmas they have heard? How do they keep rehearsing the Dharmas they’ve already got to know? And how do they come to understand what they haven’t understood before?”
“Āyasmā kho ānando bahussuto.	“Well, Venerable Ānanda, you’re very learned.
Paṭibhātu āyasmantaṃyeva ānandan”ti.	Why don’t you clarify this yourself?”
“Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Reverend Sāriputta, listen and pay close attention, I will speak.”
“Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi.	“Yes, reverend,” Sāriputta replied.
Āyasmā ānando etadavoca:	Ānanda said this:
“Idhāvuso sāriputta, bhikkhu dhammaṃ pariyāpuṇāti—	“Reverend Sāriputta, take a monk who memorizes The Dharma—
suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.	Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider The Dharma in their heart, examining it with the mind.
Yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti.	They enter the rains retreat in a monastery with senior monks who are very learned, knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines.
Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:	From time to time they go up to those monks and ask them questions:
‘idaṃ, bhante, kathaṃ; imassa kvattho’ti?	‘Why, sir, does it say this? What does that mean?’
Te tassa āyasmato avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.	Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti.	This is how a monk gets to hear a teaching they haven’t heard before. It’s how they remember those Dharmas they have heard. It’s how they keep rehearsing the Dharmas they’ve already got to know. And it’s how they come to understand what they haven’t understood before.”
“Acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāva subhāsitañcidaṃ āyasmatā ānandena.	“It’s incredible, reverend, it’s amazing! How well said this was by Venerable Ānanda!
Imehi ca mayaṃ chahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema.	And we will remember Venerable Ānanda as someone who has these six Dharmas.
Āyasmā hi ānando dhammaṃ pariyāpuṇāti— suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Āyasmā ānando yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti. Te āyasmā ānando kālena kālaṃ upasaṅkamitvā paripucchati paripañhati: ‘idaṃ, bhante, kathaṃ; imassa kvattho’ti?	For Ānanda memorizes The Dharma …
Te āyasmato ānandassa avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodentī”ti.	Those venerables clarify to Ānanda what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.”

AN 6.52 Khattiya: Aristocrats

52. Khattiyasutta	52. warrior-nobles
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	And then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Khattiyā, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“warrior-nobles, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Khattiyā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā balādhiṭṭhānā pathavībhinivesā issariyapariyosānā”ti. (1)	“warrior-nobles, brahmin, have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to power. They insist on territory. Their ultimate goal is sovereignty.”
“Brāhmaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Brahmins, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Brāhmaṇā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā mantādhiṭṭhānā yaññābhinivesā brahmalokapariyosānā”ti. (2)	“Brahmins have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to the hymns. They insist on sacrifice. Their ultimate goal is the Brahmā realm.”
“Gahapatikā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Householders, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Gahapatikā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā sippādhiṭṭhānā kammantābhinivesā niṭṭhitakammantapariyosānā”ti. (3)	“Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to their profession. They insist on work. Their ultimate goal is to complete their work.”
“Itthī pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Women, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Itthī kho, brāhmaṇa, purisādhippāyā alaṅkārūpavicārā puttādhiṭṭhānā asapattībhinivesā issariyapariyosānā”ti. (4)	“Women have a man as their ambition. They’re preoccupied with adornments. They’re dedicated to their children. They insist on being without a co-wife. Their ultimate goal is sovereignty.”
“Corā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Bandits, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Corā kho, brāhmaṇa, ādānādhippāyā gahanūpavicārā satthādhiṭṭhānā andhakārābhinivesā adassanapariyosānā”ti. (5)	“Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re dedicated to their sword. They insist on darkness. Their ultimate goal is invisibility.”
“Samaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Ascetics, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Samaṇā kho, brāhmaṇa, khantisoraccādhippāyā paññūpavicārā sīlādhiṭṭhānā ākiñcaññābhinivesā nibbānapariyosānā”ti. (6)	“Ascetics have patience and gentleness as their ambition. They’re preoccupied with wisdom. They’re dedicated to ethical conduct. They insist on owning nothing. Their ultimate goal is nirvana.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Khattiyānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Brāhmaṇānampi bhavaṃ gotamo jānāti … pe … gahapatīnampi bhavaṃ gotamo jānāti … itthīnampi bhavaṃ gotamo jānāti … corānampi bhavaṃ gotamo jānāti … samaṇānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca.	Master Gotama knows the ambition, preoccupation, dedication, insistence, and ultimate goal of warrior-nobles, brahmins, householders, women, bandits, and ascetics.
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 6.53 Appamāda: Diligence

53. Appamādasutta	53. assiduity
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Atthi nu kho, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti?	“Master Gotama, is there one thing that, when developed and cultivated, secures benefits for both the present life and lives to come?”
“Atthi kho, brāhmaṇa, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti.	“There is, brahmin.”
“Katamo pana, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti?	“So what is it?”
“Appamādo kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko.	“assiduity, brahmin, is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.
Seyyathāpi, brāhmaṇa, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti; hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena.	The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all.
Evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko. (1)	In the same way, assiduity is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.
Seyyathāpi, brāhmaṇa, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati;	The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.
evamevaṃ kho, brāhmaṇa … pe …. (2)	In the same way, assiduity is one thing …
Seyyathāpi, brāhmaṇa, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti nidhunāti nicchādeti;	A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off.
evamevaṃ kho, brāhmaṇa … pe …. (3)	In the same way, assiduity is one thing …
Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti;	When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.
evamevaṃ kho, brāhmaṇa … pe …. (4)	In the same way, assiduity is one thing …
Seyyathāpi, brāhmaṇa, ye keci khuddarājāno sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati;	All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.
evamevaṃ kho, brāhmaṇa … pe …. (5)	In the same way, assiduity is one thing …
Seyyathāpi, brāhmaṇa, yā kāci tārakarūpānaṃ pabhā sabbā tā candassa pabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati;	The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.
evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ yo ca attho samparāyiko. (6)	In the same way, assiduity is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.
Ayaṃ kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti.	This is the one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 6.54 Dhammika: About Dhammika

54. Dhammikasutta	54. About Dhammika
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṃ āvāsiko hoti sabbaso jātibhūmiyaṃ sattasu āvāsesu.	Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land.
Tatra sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya.	There he abused visiting monks; he insulted, harmed, attacked, and harassed them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.	The visiting monks who were treated in this way did not stay. They left, abandoning the monastery.
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi:	Then the local lay followers thought to themselves:
“mayaṃ kho bhikkhusaṃghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.	“We have supplied the monk Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick.
Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.	But the visiting monks don’t stay. They leave, abandoning the monastery.
Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?	What is the cause, what is the reason for this?”
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi:	Then the local lay followers thought to themselves:
“ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya.	“This Venerable Dhammika abuses visiting monks; he insults, harms, attacks, and harasses them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.	The visiting monks who were treated in this way do not stay. They leave, abandoning the monastery.
Yannūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā”ti.	Why don’t we banish Venerable Dhammika?”
Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ:	Then the local lay followers went up to Venerable Dhammika and said to him:
“pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā;	“Sir, please leave this monastery.
alaṃ te idha vāsenā”ti.	You’ve stayed here long enough.”
Atha kho āyasmā dhammiko tamhā āvāsā aññaṃ āvāsaṃ agamāsi.	Then Venerable Dhammika left and went to another monastery.
Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya.	There he abused visiting monks; he insulted, harmed, attacked, and harassed them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.	The visiting monks who were treated in this way did not stay. They left, abandoning the monastery.
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: “mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: “ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Yannūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā”ti.	Then the local lay followers thought to themselves: …
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ:	They said to Venerable Dhammika:
“pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā;	“Sir, please leave this monastery.
alaṃ te idha vāsenā”ti.	You’ve stayed here long enough.”
Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṃ āvāsaṃ agamāsi.	Then Venerable Dhammika left and went to another monastery.
Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya.	There he abused visiting monks; he insulted, harmed, attacked, and harassed them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.	The visiting monks who were treated in this way did not stay. They left, abandoning the monastery.
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: “mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: “ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati … pe ….	Then the local lay followers thought to themselves:
Yannūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāma sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti.	“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ:	Then the local lay followers went up to Venerable Dhammika and said to him:
“pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti.	“Sir, please leave all seven monasteries in our native land.”
Atha kho āyasmato dhammikassa etadahosi:	Then Venerable Dhammika thought:
“pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehi.	“I’ve been banished by the local lay followers from all seven monasteries in my native land.
Kahaṃ nu kho dāni gacchāmī”ti?	Where am I to go now?”
Atha kho āyasmato dhammikassa etadahosi:	Then Venerable Dhammika thought:
“yannūnāhaṃ yena bhagavā tenupasaṅkameyyan”ti.	“Why don’t I go to see the Buddha?”
Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṃ tena pakkāmi.	Then Venerable Dhammika took his bowl and robe and set out for Rājagaha.
Anupubbena yena rājagahaṃ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ dhammikaṃ bhagavā etadavoca:	Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“handa kuto nu tvaṃ, brāhmaṇa dhammika, āgacchasī”ti?	“So, Brahmin Dhammika, where have you come from?”
“Pabbājito ahaṃ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti.	“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”
“Alaṃ, brāhmaṇa dhammika, kiṃ te iminā, yaṃ taṃ tato tato pabbājenti, so tvaṃ tato tato pabbājito mameva santike āgacchasi.	“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.
Bhūtapubbaṃ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṃ sakuṇaṃ gahetvā nāvāya samuddaṃ ajjhogāhanti.	Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.
Te atīradakkhiṇiyā nāvāya tīradassiṃ sakuṇaṃ muñcanti.	When their ship was out of sight of land, they released the bird.
So gacchateva puratthimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati anudisaṃ.	It flew right away to the east, the west, the north, the south, upwards, and in-between.
Sace so samantā tīraṃ passati, tathāgatakova hoti.	If it saw land on any side, it went there and stayed.
Sace pana so samantā tīraṃ na passati tameva nāvaṃ paccāgacchati.	But if it saw no land on any side it returned to the ship.
Evamevaṃ kho, brāhmaṇa dhammika, yaṃ taṃ tato tato pabbājenti so tvaṃ tato tato pabbājito mameva santike āgacchasi.	In the same way, now that you’ve been banished from all of those places, you have come to me.
Bhūtapubbaṃ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo.	Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṃ.	Its canopy spread over twelve leagues, while the network of roots spread for five leagues.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṃ;	Its fruits were as large as
seyyathāpi nāma āḷhakathālikā.	a rice pot.
Evamassa sādūni phalāni ahesuṃ;	And they were as sweet as
seyyathāpi nāma khuddaṃ madhuṃ anelakaṃ.	pure wild honey.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṃ khandhaṃ rājā paribhuñjati saddhiṃ itthāgārena, ekaṃ khandhaṃ balakāyo paribhuñjati, ekaṃ khandhaṃ negamajānapadā paribhuñjanti, ekaṃ khandhaṃ samaṇabrāhmaṇā paribhuñjanti, ekaṃ khandhaṃ migā paribhuñjanti.	The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṃ aññamaññassa phalāni hiṃsanti.	No-one guarded the fruit, yet no-one damaged another’s fruits.
Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkāmi.	Then a certain person ate as much as he liked of the fruit, then broke off a branch and left.
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi:	Then the deity haunting the royal banyan tree thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.	‘It’s incredible, it’s amazing!
Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na dadeyyā’ti.	How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’
Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na adāsi.	Then the royal banyan tree gave no more fruit.
Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca:	Then King Koravya went up to Sakka, lord of gods, and said to him:
‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṃ na detī’ti.	‘Please sir, you should know that the royal banyan tree called Well Planted gives no fruit.’
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ pavattesi ummūlamakāsi.	Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree.
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṃ aṭṭhāsi.	Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.
Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṃ devataṃ etadavoca:	Then Sakka went up to that deity, and said:
‘kiṃ nu tvaṃ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṃ ṭhitā’ti?	‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’
‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti.	‘Because, my good sir, a violent storm came and felled and uprooted my home.’
‘Api nu tvaṃ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti?	‘Well, did you stand by your tree’s duty when the storm came?’
‘Kathaṃ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti?	‘But my good sir, how does a tree stand by its duty?’
‘Idha, devate, rukkhassa mūlaṃ mūlatthikā haranti, tacaṃ tacatthikā haranti, pattaṃ pattatthikā haranti, pupphaṃ pupphatthikā haranti, phalaṃ phalatthikā haranti.	‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need.
Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā.	Yet the deity is not displeased or upset because of this.
Evaṃ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti.	This is how a tree stands by its duty.’
‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti.	‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’
‘Sace kho tvaṃ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṃ yathāpure’ti.	‘God, if you were to stand by a tree’s duty, your home may be as it was before.’
‘Ṭhassāmahaṃ, mārisa, rukkhadhamme, hotu me bhavanaṃ yathāpure’ti.	‘I will stand by a tree’s duty! May my home be as it was before!’
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ ussāpesi, sacchavīni mūlāni ahesuṃ.	Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.
Evamevaṃ kho, brāhmaṇa dhammika, api nu taṃ samaṇadhamme ṭhitaṃ jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti?	In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”
“Kathaṃ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti?	“But sir, how do I stand by an ascetic’s duty?”
“Idha, brāhmaṇa dhammika, samaṇo akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati.	“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.
Evaṃ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti.	That’s how an ascetic stands by an ascetic’s duty.”
“Aṭṭhitaṃyeva maṃ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti.	“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”
“Bhūtapubbaṃ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo.	“Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire.
Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ.	He had many hundreds of disciples.
Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi.	He taught them the path to rebirth in the company of Brahmā.
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu.	Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu. (1)	Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.
Bhūtapubbaṃ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi … pe … (2)	Once upon a time there was a teacher called Mūgapakkha …
Aranemi nāma satthā ahosi … (3)	Aranemi …
… Kuddālako nāma satthā ahosi … (4)	Kuddālaka …
… Hatthipālo nāma satthā ahosi … (5)	Hatthipāla …
… Jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo.	Jotipāla. He was a religious founder and was free of sensual desire.
Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ.	He had many hundreds of disciples.
Jotipālo satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi.	He taught them the way to rebirth in the company of Brahmā.
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu.	Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu. (6)	Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.
Taṃ kiṃ maññasi, brāhmaṇa dhammika,	What do you think, Brahmin Dhammika?
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṃghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā”ti?	If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not make much bad karma?”
“Evaṃ, bhante”.	“Yes, sir.”
“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṃghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya.	“They would indeed.
Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati.	But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma.
Taṃ kissa hetu?	Why is that?

Nāhaṃ, brāhmaṇa dhammika, ito bahiddhā evarūpiṃ khantiṃ vadāmi, yathāmaṃ sabrahmacārīsu.	Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.
Tasmātiha, brāhmaṇa dhammika, evaṃ sikkhitabbaṃ:	So you should train like this:
‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti.	‘We will have no malicious intent for those who we want to have as our spiritual companions.’
Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.	That is how you should train.

(verse️)

Sunetto mūgapakkho ca,	Sunetta and Mūgapakkha,
aranemi ca brāhmaṇo;	and Aranemi the brahmin,
Kuddālako ahu satthā,	Hatthipāla the student,
hatthipālo ca māṇavo.	and Kuddālaka were Teachers.
Jotipālo ca govindo,	And Jotipāla Govinda
ahu sattapurohito;	was priest for seven kings.
Ahiṃsakā atītaṃse,	These six famous teachers,
cha satthāro yasassino.	harmless ones of the past,
Nirāmagandhā karuṇedhimuttā,	were free of the stench of decay, compassionate,
Kāmasaṃyojanātigā;	gone beyond the fetter of sensuality.
Kāmarāgaṃ virājetvā,	Detached from sensual desire,
Brahmalokūpagā ahuṃ.	they were reborn in the Brahmā realm.
Ahesuṃ sāvakā tesaṃ,	Many hundreds of
Anekāni satānipi;	their disciples were also
Nirāmagandhā karuṇedhimuttā,	free of the stench of decay, compassionate,
Kāmasaṃyojanātigā;	gone beyond the fetter of sensuality.
Kāmarāgaṃ virājetvā,	Detached from sensual desire,
Brahmalokūpagā ahuṃ.	they were reborn in the Brahmā realm.
Yete isī bāhirake,	A man who insults
vītarāge samāhite;	with hateful intent
Paduṭṭhamanasaṅkappo,	these outside hermits,
yo naro paribhāsati;	free of desire, undistractify-&-lucidifyd in samādhi,
Bahuñca so pasavati, apuññaṃ tādiso naro.	makes much bad karma.
Yo cekaṃ diṭṭhisampannaṃ,	But the man who insults
Bhikkhuṃ buddhassa sāvakaṃ;	with hateful intent
Paduṭṭhamanasaṅkappo,	a single person accomplished in view,
Yo naro paribhāsati;	a monk disciple of the Buddha,
Ayaṃ tato bahutaraṃ, Apuññaṃ pasave naro.	makes even more bad karma.
Na sādhurūpaṃ āsīde,	You shouldn’t attack a holy person,
diṭṭhiṭṭhānappahāyinaṃ;	who has given up the grounds for views.
Sattamo puggalo eso,	This person is called
ariyasaṅghassa vuccati.	the seventh of the noble Saṅgha.
Avītarāgo kāmesu,	They’re not free of desire for sensual pleasures,
yassa pañcindriyā mudū;	and their faculties are still immature:
Saddhā sati ca vīriyaṃ,	justifiable-trust, rememberfulness, and energy,
samatho ca vipassanā.	serenity and discernment.
Tādisaṃ bhikkhumāsajja,	If you attack such a monk,
pubbeva upahaññati;	you first hurt yourself.
Attānaṃ upahantvāna,	Having hurt yourself,
pacchā aññaṃ vihiṃsati.	you harm the other.
Yo ca rakkhati attānaṃ,	But if you protect yourself,
rakkhito tassa bāhiro;	the other is also protected.
Tasmā rakkheyya attānaṃ,	So you should protect yourself.
akkhato paṇḍito sadā”ti.	An astute person is always uninjured.”

❧

§ – AN 6 vagga 6 Mahā: The Great Chapter

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6. Mahāvagga	6. The Great Chapter
Aṅguttara Nikāya 6	Numbered Discourses 6

AN 6.55 Soṇa: With Soṇa

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AN ^6.55.0 - (Ven. Sona considers disrobing)
AN ^6.55.0.1 - (Buddha uses supernormal power to hear and intervene)
AN ^6.55.0.2 - (Buddha asks him when you were musician, did harp play well when strings too tight?)
AN ^6.55.0.3 - (did harp play well when strings too slack?)
AN ^6.55.0.4 - (did harp play well when strings just right?)
AN ^6.55.0.5 - (similarly if vigor (vīriya) too forceful you become restless)
AN ^6.55.0.6 - (if vigor (vīriya) too slack you become lazy)
AN ^6.55.0.7 - (so vīriya and samatha, vigor and serenity need to be balanced)
AN ^6.55.0.8 - (learn the nimitta to produce the desired result)
AN ^6.55.0.9 - (Ven. Sona becomes an arahant)
AN ^6.55.0.10 - (then visits Buddha to share good news)
AN ^6.55.1 - (renunciation based on justifiable-trust)
AN ^6.55.2 - (judicious-seclusion for sake of material gains and reputation)
AN ^6.55.3 - (clinging to precepts)
AN ^6.55.4 - (dedicated to destroying craving)
AN ^6.55.5 - (dedicated to destroying grasping)
AN ^6.55.6 - (dedicated to clear mind)
AN ^6.55.10 - (imperturbable to stimuli at 6 sense doors)
AN ^6.55.11 - (mountain imperturbable to strong winds simile)

Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṃ.	Now at that time Venerable Soṇa was staying at Rājagaha in the Cool Wood.

§55.0 – (Ven. Sona considers disrobing)

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Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as he was in private retreat this thought came to his mind:
“ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro.	“I am one of the Buddha’s most energetic disciples.
Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ.	Yet my mind is not freed from asinine-inclinations by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
Yannūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan”ti.	Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?”

§0.1 – (Buddha uses supernormal power to hear and intervene)

Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi.	Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Wood in front of Soṇa,
Nisīdi bhagavā paññatte āsane.	and sat on the seat spread out.
Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Soṇa bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca:	The Buddha said to him:
“Nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	“Soṇa, as you were in private retreat didn’t this thought come to your mind:
‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro.	‘I am one of the Buddha’s most energetic disciples.
Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ.	Yet my mind is not freed from asinine-inclinations by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
Yannūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan’”ti?	Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?’”
“Evaṃ, bhante”.	“Yes, sir.”

§0.2 – (Buddha asks him when you were musician, did harp play well when strings too tight?)

“Taṃ kiṃ maññasi, soṇa,	“What do you think, Soṇa?
kusalo tvaṃ pubbe agāriyabhūto vīṇāya tantissare”ti?	When you were still a layman, weren’t you a good harp player?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti?	“When your harp’s strings were tuned too tight, was it resonant and playable?”
“No hetaṃ, bhante”.	“No, sir.”

§0.3 – (did harp play well when strings too slack?)

“Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti?	“When your harp’s strings were tuned too slack, was it resonant and playable?”
“No hetaṃ, bhante”.	“No, sir.”

§0.4 – (did harp play well when strings just right?)

“Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti?	“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?”
“Evaṃ, bhante”.	“Yes, sir.”

§0.5 – (similarly if vigor (vīriya) too forceful you become restless)

“Evamevaṃ kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati,

“In the same way, Soṇa, when energy is too forceful it leads to restlessness.

§0.6 – (if vigor (vīriya) too slack you become lazy)

atisithilavīriyaṃ kosajjāya saṃvattati.

When energy is too slack it leads to laziness.

§0.7 – (so vīriya and samatha, vigor and serenity need to be balanced)

Tasmātiha tvaṃ, soṇa, vīriyasamathaṃ adhiṭṭhaha, indriyānañca samataṃ paṭivijjha,

So, Soṇa, you should apply yourself to vigor and serenity, find a balance of the faculties,

§0.8 – (learn the nimitta to produce the desired result)

tattha ca nimittaṃ gaṇhāhī”ti.	and grasp the sign of that balanced state. [learn to reproduce the causes that form the desired result].”
“Evaṃ, bhante”ti kho āyasmā soṇo bhagavato paccassosi.	“Yes, sir,” Soṇa replied.
Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ kho—sītavane antarahito gijjhakūṭe pabbate pāturahosi.	After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Wood and reappeared on the Vulture’s Peak.

§0.9 – (Ven. Sona becomes an arahant)

Atha kho āyasmā soṇo aparena samayena vīriyasamathaṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi.	After some time Soṇa applied himself to energy and serenity, found a balance of the faculties, and learned the characteristics that condition this situation.
Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Soṇa, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā soṇo arahataṃ ahosi.	And Venerable Soṇa became one of the perfected.

§0.10 – (then visits Buddha to share good news)

Atha kho āyasmato soṇassa arahattappattassa etadahosi:	Then, when Soṇa had attained perfection, he thought:
“yannūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike aññaṃ byākareyyan”ti.	“Why don’t I go to the Buddha and declare my enlightenment in his presence?”
Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca:	Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:
“Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti—	“Sir, a monk who is perfected—with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is dedicated to six things.
nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.	They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.

❧

§55.1 – (renunciation based on justifiable-trust)

Siyā kho pana, bhante, idhekaccassa āyasmato evamassa:	It may be, sir, that one of the venerables here thinks:
‘kevalaṃsaddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto’ti.	‘Maybe this venerable is dedicated to renunciation solely out of mere justifiable-trust.’
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ.	But it should not be seen like this.
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti. (1)	A monk with asinine-inclinations ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

§55.2 – (judicious-seclusion for sake of material gains and reputation)

Siyā kho pana, bhante, idhekaccassa āyasmato evamassa:	It may be, sir, that one of the venerables here thinks:
‘lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti.	‘Maybe this venerable is dedicated to judicious-seclusion because they enjoy possessions, honor, and popularity.’
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti. (2)	But it should not be seen like this. …

§55.3 – (clinging to precepts)

Siyā kho pana, bhante, idhekaccassa āyasmato evamassa:	It may be, sir, that one of the venerables here thinks:
‘sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti.	‘Maybe this venerable is dedicated to freedom from ill will because they believe that adhering to precepts and observances is the most important thing.’
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti. (3)	But it should not be seen like this. …

§55.4 – (dedicated to destroying craving)

Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti. (4)

They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

§55.5 – (dedicated to destroying grasping)

Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti. (5)

They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

§55.6 – (dedicated to clear mind)

Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti. (6)

They’re dedicated to clarity of mind because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

§55.10 – (imperturbable to stimuli at 6 sense doors)

Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti.	When a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind.
Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati.	The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Bhusā cepi sotaviññeyyā saddā …	Even if compelling sounds …
ghānaviññeyyā gandhā …	smells …
jivhāviññeyyā rasā …	tastes …
kāyaviññeyyā phoṭṭhabbā …	touches …
manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti.	and thoughts come into the range of the mind they don’t overcome the mind.

§55.11 – (mountain imperturbable to strong winds simile)

all

Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati.	The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano.	Suppose there was a mountain that was one solid mass of rock, without cracks or holes.
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi … atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi …	Even if violent storms were to blow up out of the east, the west, the north, and the south,
atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya;	they couldn’t make it shake or rock or tremble.

(repeat part before simile)

evamevaṃ kho, bhante, evaṃ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. Amissīkatamevassa cittaṃ hoti, ṭhitaṃ āneñjappattaṃ vayañcassānupassati. Bhusā cepi sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā … manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti.	In the same way, when a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. …
Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassatīti.	The mind remains unaffected. It is steady, imperturbable, observing disappearance.

(verse️)

Nekkhammaṃ adhimuttassa,	When you’re dedicated to renunciation
pavivekañca cetaso;	and judicous-seclusion of heart;
Abyāpajjādhimuttassa,	when you’re dedicated to being free of ill will
upādānakkhayassa ca.	and the end of grasping;
Taṇhākkhayādhimuttassa,	when you’re dedicated to the ending of craving
asammohañca cetaso;	and clarity of heart;
Disvā āyatanuppādaṃ,	and you’ve seen the arising of the senses,
sammā cittaṃ vimuccati.	your mind is rightly freed.
Tassa sammā vimuttassa,	To that poised one, rightly freed
santacittassa bhikkhuno;	a monk with peaceful mind,
Katassa paṭicayo natthi,	there’s nothing to be improved,
karaṇīyaṃ na vijjati.	and nothing more to do.
Selo yathā ekagghano,	As the wind cannot stir
vātena na samīrati;	a solid mass of rock,
Evaṃ rūpā rasā saddā,	so too sights, tastes, sounds,
gandhā phassā ca kevalā.	smells, and touches—the lot—
Iṭṭhā dhammā aniṭṭhā ca,	and dharma [mental sensory data], whether liked or disliked,
nappavedhenti tādino;	don’t disturb the poised one.
Ṭhitaṃ cittaṃ vippamuttaṃ,	Their mind is steady and free
vayañcassānupassatī”ti.	as they continuously see disappearance.”

❧

AN 6.56 Phagguna: With Phagguṇa

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AN ^6.56.0.5 – (all 6 scenarios refer to time of death, hearing Dhamma, using V&V)
AN ^6.56.1 – (1. Has 5 lower fetters → after Buddha talk → rid of 5 lower fetters )
AN ^6.56.2 – (2. Has 5 lower fetters → after Buddha’s disciple talk → rid of 5 lower fetters )
AN ^6.56.3 – (3. Has 5 lower fetters → after using V&V&U on memorized dhamma → rid of 5 lower fetters )
AN ^6.56.4 – (4. Rid of 5 lower fetters → after Buddha talk → becomes arahant )
AN ^6.56.5 – (5. Rid of 5 lower fetters → after Buddha’s disciple talk → becomes arahant )
AN ^6.56.6 – (6. Rid of 5 lower fetters → after using V&V&U on memorized dhamma → becomes arahant )

56. Phaggunasutta	56. With Phagguṇa
Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno.	Now at that time Venerable Phagguṇa was sick, suffering, gravely ill.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno.	“Sir, Venerable Phagguṇa is sick.
Sādhu, bhante, bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṃ upādāyā”ti.	Sir, please go to Venerable Phagguṇa out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguṇa.
Addasā kho āyasmā phagguno bhagavantaṃ dūratova āgacchantaṃ.	Venerable Phagguṇa saw the Buddha coming off in the distance
Disvāna mañcake samadhosi.	and tried to rise on his cot.
Atha kho bhagavā āyasmantaṃ phaggunaṃ etadavoca:	Then the Buddha said to him:
“alaṃ, phagguna, mā tvaṃ mañcake samadhosi.	“It’s all right, Phagguṇa, don’t get up.
Santimāni āsanāni parehi paññattāni, tatthāhaṃ nisīdissāmī”ti.	There are some seats spread out by others, I will sit there.”
Nisīdi bhagavā paññatte āsane.	He sat on the seat spread out
Nisajja kho bhagavā āyasmantaṃ phaggunaṃ etadavoca:	and said to Venerable Phagguṇa:
“Kacci te, phagguna, khamanīyaṃ kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?	“Phagguṇa, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.	“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evamevaṃ kho me, bhante, adhimattā vātā muddhani ūhananti.	The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.	I’m not keeping well.
Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṃ dadeyya; evamevaṃ kho me, bhante, adhimattā sīse sīsavedanā.	The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.
Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.	I’m not keeping well.
Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evamevaṃ kho me, bhante, adhimattā vātā kucchiṃ parikantanti.	The winds piercing my belly are so severe, it feels like an expert butcher or their apprentice is slicing my belly open with a meat cleaver.
Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.	I’m not keeping well.
Seyyathāpi, bhante, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evamevaṃ kho me, bhante, adhimatto kāyasmiṃ ḍāho.	The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.	I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
Atha kho bhagavā āyasmantaṃ phaggunaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.	Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguṇa with a Dhamma talk, after which he got up from his seat and left.
Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi.	Not long after the Buddha left, Venerable Phagguṇa passed away.
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsu.	At the time of his death, his faculties were bright and clear.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi.	“Sir, soon after the Buddha left, Venerable Phagguṇa died.
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsū”ti.	At the time of his death, his faculties were bright and clear.”

§0.5 – (all 6 scenarios refer to time of death, hearing Dhamma, using V&V)

“Kiṃ hānanda, phaggunassa bhikkhuno indriyāni na vippasīdissanti.	“And why shouldn’t his faculties be bright and clear?
Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ ahosi.	The monk Phagguṇa’s mind was not freed from the five lower fetters.
Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ.	But when he heard that Dharma his mind was freed from them.

§56.1 – (1. Has 5 lower fetters → after Buddha talk → rid of 5 lower fetters )

Chayime, ānanda, ānisaṃsā kālena dhammassavane kālena atthupaparikkhāya.	Ānanda, there are these six benefits to hearing The Dharma at the right time and examining the meaning at the right time.
Katame cha?	What six?
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti.	Firstly, take the case of a monk whose mind is not freed from the five lower fetters.
So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya.	At the time of death they get to see the Realized One.
Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	The Realized One teaches them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati.	When they hear that Dharma their mind is freed from the five lower fetters.
Ayaṃ, ānanda, paṭhamo ānisaṃso kālena dhammassavane. (1)	This is the first benefit of listening to The Dharma.

§56.2 – (2. Has 5 lower fetters → after Buddha’s disciple talk → rid of 5 lower fetters )

Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti.	Next, take the case of another monk whose mind is not freed from the five lower fetters.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya.	At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.
Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	The Realized One’s disciple teaches them Dhamma …
Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati.	When they hear that Dharma their mind is freed from the five lower fetters.
Ayaṃ, ānanda, dutiyo ānisaṃso kālena dhammassavane. (2)	This is the second benefit of listening to The Dharma.

§56.3 – (3. Has 5 lower fetters → after using V&V&U on memorized dhamma → rid of 5 lower fetters )

Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti.	Next, take the case of another monk whose mind is not freed from the five lower fetters.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya;	At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.	But they think about and consider The Dharma in their heart, examining it with the mind as they learned and memorized it.
Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati.	As they do so their mind is freed from the five lower fetters.
Ayaṃ, ānanda, tatiyo ānisaṃso kālena atthupaparikkhāya. (3)	This is the third benefit of listening to The Dharma.

§56.4 – (4. Rid of 5 lower fetters → after Buddha talk → becomes arahant )

Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti.	Next, take the case of a monk whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya.	At the time of death they get to see the Realized One.
Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ … pe … brahmacariyaṃ pakāseti.	The Realized One teaches them Dhamma …
Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati.	When they hear that Dharma their mind is freed with the supreme ending of attachments.
Ayaṃ, ānanda, catuttho ānisaṃso kālena dhammassavane. (4)	This is the fourth benefit of listening to The Dharma.

§56.5 – (5. Rid of 5 lower fetters → after Buddha’s disciple talk → becomes arahant )

Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti.	Next, take the case of another monk whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya.	At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.
Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ … pe … parisuddhaṃ brahmacariyaṃ pakāseti.	The Realized One’s disciple teaches them Dhamma …
Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati.	When they hear that Dharma their mind is freed with the supreme ending of attachments.
Ayaṃ, ānanda, pañcamo ānisaṃso kālena dhammassavane. (5)	This is the fifth benefit of listening to The Dharma.

§56.6 – (6. Rid of 5 lower fetters → after using V&V&U on memorized dhamma → becomes arahant )

Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti.	Next, take the case of another monk whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya;	At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.	But they think about and consider The Dharma in their heart, examining it with the mind as they learned and memorized it.
Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati.	As they do so their mind is freed with the supreme ending of attachments.
Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. (6)	This is the sixth benefit of listening to The Dharma.
Ime kho, ānanda, cha ānisaṃsā kālena dhammassavane kālena atthupaparikkhāyā”ti.	These are the six benefits to hearing The Dharma at the right time and examining the meaning at the right time.”

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AN 6.57 Chaḷabhijāti: The Six Classes of Rebirth

57. Chaḷabhijātisutta	57. The Six Classes of Rebirth
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“pūraṇena, bhante, kassapena chaḷabhijātiyo paññattā—	“Sir, Pūraṇa Kassapa describes six classes of rebirth:
kaṇhābhijāti paññattā, nīlābhijāti paññattā, lohitābhijāti paññattā, haliddābhijāti paññattā, sukkābhijāti paññattā, paramasukkābhijāti paññattā.	black, blue, red, yellow, white, and ultimate white.
Tatridaṃ, bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā. (1)	The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.
Tatridaṃ, bhante, pūraṇena kassapena nīlābhijāti paññattā, bhikkhū kaṇṭakavuttikā ye vā panaññepi keci kammavādā kriyavādā. (2)	The blue class of rebirth consists of monks who live on thorns, and any others who teach the efficacy of deeds and action.
Tatridaṃ, bhante, pūraṇena kassapena lohitābhijāti paññattā, nigaṇṭhā ekasāṭakā. (3)	The red class of rebirth consists of the Jain ascetics who wear one cloth.
Tatridaṃ, bhante, pūraṇena kassapena haliddābhijāti paññattā, gihī odātavasanā acelakasāvakā. (4)	The yellow class of rebirth consists of the lay people dressed in white who are disciples of the naked ascetics.
Tatridaṃ, bhante, pūraṇena kassapena sukkābhijāti paññattā, ājīvakā ājīvakiniyo. (5)	The white class of rebirth consists of male and female Ājīvaka ascetics.
Tatridaṃ, bhante, pūraṇena kassapena paramasukkābhijāti paññattā, nando vaccho kiso saṅkicco makkhali gosālo. (6)	And the ultimate white class of rebirth consists of Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.
Pūraṇena, bhante, kassapena imā chaḷabhijātiyo paññattā”ti.	These are the six classes of rebirth that Pūraṇa Kassapa describes.”
“Kiṃ panānanda, pūraṇassa kassapassa sabbo loko etadabbhanujānāti imā chaḷabhijātiyo paññāpetun”ti?	“But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?”
“No hetaṃ, bhante.	“No, sir.”
Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṃ olaggeyyuṃ: ‘idaṃ te, ambho purisa, maṃsañca khāditabbaṃ, mūlañca anuppadātabban’ti.	“It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it.
Evamevaṃ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṃ samaṇabrāhmaṇānaṃ imā chaḷabhijātiyo paññattā, yathā taṃ bālena abyattena akhettaññunā akusalena.	In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.
Ahaṃ kho panānanda, chaḷabhijātiyo paññāpemi.	I, however, also describe six classes of rebirth.
Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:	The Buddha said this:
“katamā cānanda, chaḷabhijātiyo?	“And what, Ānanda, are the six classes of rebirth?
Idhānanda, ekacco kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.	Someone born into a dark class gives rise to a dark result.
Idha panānanda, ekacco kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.	Someone born into a dark class gives rise to a bright result.
Idha panānanda, ekacco kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.	Someone born into a dark class gives rise to nirvana, which is neither dark nor bright.
Idha panānanda, ekacco sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.	Someone born into a bright class gives rise to a dark result.
Idha panānanda, ekacco sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.	Someone born into a bright class gives rise to a bright result.
Idha panānanda, ekacco sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.	Someone born into a bright class gives rise to nirvana, which is neither dark nor bright.
Kathañcānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati?	And how does someone born into a dark class give rise to a dark result?
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.	It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	And they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Evaṃ kho, ānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. (1)	That’s how someone born into a dark class gives rise to a dark result.
Kathañcānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati?	And how does someone born into a dark class give rise to a bright result?
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā … pe … seyyāvasathapadīpeyyassa.	It’s when some person is reborn in a low family …
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.	But they do good things by way of body, speech, and mind.
So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Evaṃ kho, ānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. (2)	That’s how someone born into a dark class gives rise to a bright result.
Kathañcānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati?	And how does someone born into a dark class give rise to nirvana, which is neither dark nor bright?
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā … pe … so ca hoti dubbaṇṇo duddasiko okoṭimako.	It’s when some person is reborn in a low family …
So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.	They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of rememberfulness meditation. They truly develop the seven awakening factors. And then they give rise to nirvana, which is neither dark nor bright.
Evaṃ kho, ānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. (3)	That’s how someone born in a dark class gives rise to nirvana, which is neither dark nor bright.
Kathañcānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati?	And how does someone born into a bright class give rise to a dark result?
Idhānanda, ekacco ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.	It’s when some person is reborn in an eminent family—a well-to-do family of warrior-nobles, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	But they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Evaṃ kho, ānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. (4)	That’s how someone born into a bright class gives rise to a dark result.
Kathañcānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati?	And how does someone born into a bright class give rise to a bright result?
Idhānanda, ekacco ucce kule paccājāto hoti—khattiyamahāsālakule vā … pe … seyyāvasathapadīpeyyassa.	It’s when some person is reborn in an eminent family …
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.	And they do good things by way of body, speech, and mind.
So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Evaṃ kho, ānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. (5)	That’s how someone born into a bright class give rise to a bright result.
Kathañcānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati?	And how does someone born into a bright class give rise to nirvana, which is neither dark nor bright?
Idhānanda, ekacco ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	It’s when some person is reborn in an eminent family …
So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.	They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of rememberfulness meditation. They truly develop the seven awakening factors. And then they give rise to nirvana, which is neither dark nor bright.
Evaṃ kho, ānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. (6)	That’s how someone born into a bright class gives rise to nirvana, which is neither dark nor bright.
Imā kho, ānanda, chaḷabhijātiyo”ti.	These are the six classes of rebirth.”

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AN 6.58 Āsava: asinine-inclinations

58. Āsavasutta	58. asinine-inclinations
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhuno ye āsavā saṃvarā pahātabbā te saṃvarena pahīnā honti,	It’s a monk who, by restraint, has given up the asinine-inclinations that should be given up by restraint.
ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti,	By using, they’ve given up the asinine-inclinations that should be given up by using.
ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti,	By enduring, they’ve given up the asinine-inclinations that should be given up by enduring.
ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti,	By avoiding, they’ve given up the asinine-inclinations that should be given up by avoiding.
ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti,	By getting rid, they’ve given up the asinine-inclinations that should be given up by getting rid.
ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti.	By developing, they’ve given up the asinine-inclinations that should be given up by developing.
Katame ca, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti?	And what are the asinine-inclinations that should be given up by restraint?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati.	Take a monk who, reflecting properly, lives restraining the eye faculty.
Yaṃ hissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.
Paṭisaṅkhā yoniso sotindriya … pe …	Reflecting properly, they live restraining the ear faculty …
ghānindriya …	the nose faculty …
jivhindriya …	the tongue faculty …
kāyindriya …	the body faculty …
manindriyasaṃvarasaṃvuto viharati.	the mind faculty.
Yaṃ hissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.
Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti. (1)	These are called the asinine-inclinations that should be given up by restraint.
Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti?	And what are the asinine-inclinations that should be given up by using?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati:	Take a monk who, reflecting properly, makes use of robes:
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ’.	‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.’
Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati:	Reflecting properly, they make use of almsfood:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Paṭisaṅkhā yoniso senāsanaṃ paṭisevati:	Reflecting properly, they make use of lodgings:
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.	‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and to shelter from harsh weather and enjoy retreat.’
Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati:	Reflecting properly, they make use of medicines and supplies for the sick:
‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāyā’ti.	‘Only for the sake of warding off the pains of illness and to promote good health.’
Yaṃ hissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without using these things do not arise when they are used.
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti. (2)	These are called the asinine-inclinations that should be given up by using.
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti?	And what are the asinine-inclinations that should be given up by enduring?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	Take a monk who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Yaṃ hissa, bhikkhave, anadhivāsato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without enduring these things do not arise when they are endured.
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti. (3)	These are called the asinine-inclinations that should be given up by enduring.
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti?	And what are the asinine-inclinations that should be given up by avoiding?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ, yathārūpe anāsane nisinnaṃ, yathārūpe agocare carantaṃ, yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.	Take a monk who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.
Yaṃ hissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without avoiding these things do not arise when they are avoided.
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti. (4)	These are called the asinine-inclinations that should be given up by avoiding.
Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti?	And what are the asinine-inclinations that should be given up by getting rid?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, paṭisaṅkhā yoniso uppannaṃ byāpādavitakkaṃ … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.	Take a monk who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterated them.
Yaṃ hissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of.
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti. (5)	These are called the asinine-inclinations that should be given up by getting rid.
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti?	And what are the asinine-inclinations that should be given up by developing?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ.	Take a monk who, reflecting properly, develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Yaṃ hissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish asinine-inclinations that might arise in someone who lives without developing these things do not arise when they are developed.
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti. (6)	These are called the asinine-inclinations that should be given up by developing.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

❧

AN 6.59 Dārukammika: With Dārukammika

59. Dārukammikasutta	59. With Dārukammika
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Atha kho dārukammiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dārukammikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Dārukammika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“api nu te, gahapati, kule dānaṃ dīyatī”ti?	“Householder, I wonder whether your family gives gifts?”
“Dīyati me, bhante, kule dānaṃ.	“It does, sir.
Tañca kho ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā arahanto vā arahattamaggaṃ vā samāpannā, tathārūpesu me, bhante, bhikkhūsu dānaṃ dīyatī”ti.	Gifts are given to those monks who are perfected or on the path to perfection; they live in the wilderness, eat only alms-food, and wear rag robes.”
“Dujjānaṃ kho etaṃ, gahapati, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena, kāsikacandanaṃ paccanubhontena, mālāgandhavilepanaṃ dhārayantena, jātarūparajataṃ sādiyantena ime vā arahanto ime vā arahattamaggaṃ samāpannāti.	“Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and money, it’s hard for you to know who is perfected or on the path to perfection.
Āraññiko cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.	If a monk living in the wilderness is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties,
Evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Āraññiko cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo.	If a monk living in the wilderness is not restless, insolent, fickle, gossipy, or loose-tongued, but has established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties,
Evaṃ so tenaṅgena pāsaṃso. (1)	then in this respect they’re praiseworthy.
Gāmantavihārī cepi, gahapati, bhikkhu hoti uddhato … pe …	If a monk who lives in the neighborhood of a village is restless …
evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Gāmantavihārī cepi, gahapati, bhikkhu hoti anuddhato … pe …	If a monk who lives in the neighborhood of a village is not restless …
evaṃ so tenaṅgena pāsaṃso. (2)	then in this respect they’re praiseworthy.
Piṇḍapātiko cepi, gahapati, bhikkhu hoti uddhato … pe …	If a monk who eats only alms-food is restless …
evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Piṇḍapātiko cepi, gahapati, bhikkhu hoti anuddhato … pe …	If a monk who eats only alms-food is not restless …
evaṃ so tenaṅgena pāsaṃso. (3)	then in this respect they’re praiseworthy.
Nemantaniko cepi, gahapati, bhikkhu hoti uddhato … pe …	If a monk who accepts invitations is restless …
evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Nemantaniko cepi, gahapati, bhikkhu hoti anuddhato … pe …	If a monk who accepts invitations is not restless …
evaṃ so tenaṅgena pāsaṃso. (4)	then in this respect they’re praiseworthy.
Paṃsukūliko cepi, gahapati, bhikkhu hoti uddhato … pe …	If a monk who wears rag robes is restless …
evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Paṃsukūliko cepi, gahapati, bhikkhu hoti anuddhato … pe …	If a monk who wears rag robes is not restless …
evaṃ so tenaṅgena pāsaṃso. (5)	then in this respect they’re praiseworthy.
Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.	If a monk who wears robes offered by householders is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties,
Evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo.	If a monk who wears robes offered by householders is not restless, insolent, fickle, gossipy, or loose-tongued, but has established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties,
Evaṃ so tenaṅgena pāsaṃso. (6)	then in this respect they’re praiseworthy.
Iṅgha tvaṃ, gahapati, saṃghe dānaṃ dehi.	Go ahead, householder, give gifts to the Saṅgha.
Saṃghe te dānaṃ dadato cittaṃ pasīdissati.	Your mind will become bright and clear,
So tvaṃ pasannacitto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasī”ti.	and when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.”
“Esāhaṃ, bhante, ajjatagge saṃghe dānaṃ dassāmī”ti.	“Sir, from this day forth I will give gifts to the Saṅgha.”

❧

AN 6.60 Hatthisāriputta: With Hatthisāriputta

60. Hatthisāriputtasutta	60. With Hatthisāriputta
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.	At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṃ kathenti.	Now at that time several senior monks, after the meal, on their return from alms-round, sat together in the pavilion talking about the Dharmas.
Tatra sudaṃ āyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opāteti.	Venerable Citta Hatthisāriputta interrupted them while they were talking.
Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ etadavoca:	Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta:
“māyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātesi, yāva kathāpariyosānaṃ āyasmā citto āgametū”ti.	“Venerable, please don’t interrupt the senior monks while they’re talking about the Dharmas. Wait until the end of the discussion.”
Evaṃ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ:	When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita:
“māyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ apasādesi, paṇḍito āyasmā citto hatthisāriputto.	“Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute,
Pahoti cāyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathetun”ti.	and quite capable of talking about the Dharmas with the senior monks.”
“Dujjānaṃ kho etaṃ, āvuso, parassa cetopariyāyaṃ ajānantehi.	“It’s not easy to know this, reverends, for those who don’t comprehend another’s mind.
Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ.	Take a person who is the sweetest of the sweet, the most unruffled of the unruffled, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role.
Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.	But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers.
Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti.	As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho.	Suppose an ox fond of crops was tied up or shut in a pen.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dānāyaṃ goṇo kiṭṭhādo punadeva kiṭṭhaṃ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that that ox will never again invade the crops?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so goṇo kiṭṭhādo dāmaṃ vā chetvā vajaṃ vā bhinditvā, atha punadeva kiṭṭhaṃ otareyyāti.	For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.”
Evamevaṃ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.	“In the same way, take a person who is the sweetest of the sweet …
Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti.	As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. (1)	They reject the training and return to a lesser life.
Idha panāvuso, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	Take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first jhāna.
So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the first jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṃ antaradhāpeyya, cikkhallaṃ pātukareyya.	Suppose it was raining heavily at the crossroads so that the dust vanished and mud appeared.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that now dust will never appear at this crossroad again?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ cātumahāpathe manussā vā atikkameyyuṃ, gopasū vā atikkameyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti.	For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”
Evamevaṃ kho, āvuso, idhekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	“In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first jhāna.
So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the first jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati. (2)	They reject the training and return to a lesser life.
Idha panāvuso, ekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Take another case of a monk who, as the directed-thought and evaluation are stilled … enters and remains in the second jhāna.
So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the second jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṃ taḷākaṃ.	Suppose there was a large pond not far from a town or village.
Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya.	After it rained heavily there the clams and mussels, and pebbles and gravel would vanish.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ taḷāke manussā vā piveyyuṃ, gopasū vā piveyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti.	For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”
Evamevaṃ kho, āvuso, idhekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	“In the same way, take another case of a monk who, as the directed-thought and evaluation are stilled … enters and remains in the second jhāna.
So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the second jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati. (3)	They reject the training and return to a lesser life.
Idha panāvuso, ekacco puggalo pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Take the case of another person who, with the fading away of rapture … enters and remains in the third jhāna.
So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the third jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, purisaṃ paṇītabhojanaṃ bhuttāviṃ ābhidosikaṃ bhojanaṃ nacchādeyya.	Suppose a person had finished a delicious meal. They’d have no appetite for leftovers.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amuṃ purisaṃ punadeva bhojanaṃ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that now food will never appeal to this person again?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, amuṃ purisaṃ paṇītabhojanaṃ bhuttāviṃ yāvassa sā ojā kāye ṭhassati tāva na aññaṃ bhojanaṃ chādessati.	For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present.
Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṃ bhojanaṃ chādeyyāti.	But when the nourishment vanishes food will appeal again.”
Evamevaṃ kho, āvuso, idhekacco puggalo pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	“In the same way, take the case of a person who, with the fading away of rapture … enters and remains in the third jhāna.
So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the third jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati. (4)	They reject the training and return to a lesser life.
Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	Take the case of another person who, giving up pleasure and pain … enters and remains in the fourth jhāna.
So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the fourth jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko.	Suppose that in a mountain glen there was a lake, unruffled and free of waves.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that now waves will never appear in this lake again?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyya. Yā pacchimāya disāya āgaccheyya … pe … yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyyāti.	For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.”
Evamevaṃ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	“In the same way, take the case of a person who, giving up pleasure and pain … enters and remains in the fourth jhāna.
So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the fourth jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati. (5)	They reject the training and return to a lesser life.
Idha, panāvuso, ekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati.	Take the case of another person who, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart.
So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.	Thinking, ‘I get the signless undistractible-lucidity of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers.
Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti.	As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṃ vanasaṇḍe ekarattiṃ vāsaṃ upagaccheyya.	Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night.
Tatra hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo antaradhāyeyya.	There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti.	For it is quite possible that the ruler or their minister will depart from that woodland grove so that the chirping of crickets will be heard there again.”
Evamevaṃ kho, āvuso, idhekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti.	“In the same way, take the case of a person who, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart …
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattatī”ti. (6)	They reject the training and return to a lesser life.”
Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṃ paccakkhāya hīnāyāvattati.	Then after some time Venerable Citta Hatthisāriputta rejected the training and returned to a lesser life.
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ:	Then the monks who were his companions went up to Venerable Mahākoṭṭhita and said:
“kiṃ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito:	“Did Venerable Mahākoṭṭhita comprehend Citta Hatthisāriputta’s mind and know that
‘imāsañca imāsañca vihārasamāpattīnaṃ citto hatthisāriputto lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti;	he had gained such and such meditative attainments, yet he would still reject the training and return to a lesser life?
udāhu devatā etamatthaṃ ārocesuṃ: ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’”ti?	Or did deities tell you about it?”
“Cetasā ceto paricca vidito me, āvuso: ‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti.	“Reverends, I comprehended his mind and knew this.
Devatāpi me etamatthaṃ ārocesuṃ: ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’”ti.	And deities also told me.”
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then the monks who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him:
“citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattatī”ti.	“Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still rejected the training and returned to a lesser life.”
“Na, bhikkhave, citto ciraṃ sarissati nekkhammassā”ti.	“monks, soon Citta will remember renunciation.”
Atha kho citto hatthisāriputto nacirasseva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.	And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Citta Hatthisāriputta, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā citto hatthisāriputto arahataṃ ahosīti.	And Venerable Citta Hatthisāriputta became one of the perfected.

❧

AN 6.61 Majjhe: In the Middle

61. Majjhesutta	61. In the Middle
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.	At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Now at that time, after the meal, on return from alms-round, several senior monks sat together in the pavilion and this discussion came up among them:
“vuttamidaṃ, āvuso, bhagavatā pārāyane metteyyapañhe:	“Reverends, this was said by the Buddha in ‘The Way to the Beyond’, in ‘The Questions of Metteyya’:
‘Yo ubhonte viditvāna,	‘The sage has known both ends,
majjhe mantā na lippati;	and is not stuck in the middle.
Taṃ brūmi mahāpurisoti,	He is a great man, I declare,
sodha sibbini maccagā’”ti.	he has escaped the seamstress here.’
“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṃ majjhe, kā sibbinī”ti?	But what is one end? What’s the second end? What’s the middle? And who is the seamstress?”
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;	“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.	for craving weaves one to rebirth in this or that state of existence.
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (1)	That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“atītaṃ kho, āvuso, eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.	“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress …
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (2)	That’s how a monk directly knows … an end of suffering in this very life.”
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.	“Pleasant sensation, reverends, is one end. Painful sensation is the second end. Neutral sensation is the middle. And craving is the seamstress …
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (3)	That’s how a monk directly knows … an end of suffering in this very life.”
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“nāmaṃ kho, āvuso, eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.	“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress …
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (4)	That’s how a monk directly knows … an end of suffering in this very life.”
Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī; taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.	“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress …
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (5)	That’s how a monk directly knows … an end of suffering in this very life.”
Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī;	“Identity, reverends, is one end. The origin of identity is the second end. The cessation of identity is the middle. And craving is the seamstress,
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.	for craving weaves one to rebirth in this or that state of existence.
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (6)	That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ.	“Each of us has spoken from the heart.
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma.	Come, reverends, let’s go to the Buddha, and inform him about this.
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti. (7)	As he answers, so we’ll remember it.”
“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṃ.	“Yes, reverend,” those senior monks replied.
Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Then those senior monks went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ.	and informed the Buddha of all they had discussed. They asked,
“Kassa nu kho, bhante, subhāsitan”ti?	“Sir, who has spoken well?”
“Sabbesaṃ vo, bhikkhave, subhāsitaṃ pariyāyena, api ca yaṃ mayā sandhāya bhāsitaṃ pārāyane metteyyapañhe:	“monks, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Metteyya’ when I said:
‘Yo ubhonte viditvāna,	‘The sage has known both ends,
majjhe mantā na lippati;	and is not stuck in the middle.
Taṃ brūmi mahāpurisoti,	He is a great man, I declare,
sodha sibbinimaccagā’ti.	he has escaped the seamstress here.’
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho therā bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;	“Contact, monks, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.	for craving weaves one to rebirth in this or that state of existence.
Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.	That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

❧

AN 6.62 Purisindriyañāṇa: Knowledge of the Faculties of Persons

62. Purisindriyañāṇasutta	62. Knowledge of the Faculties of Persons
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena daṇḍakappakaṃ nāma kosalānaṃ nigamo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a town of the Kosalans named Daṇḍakappaka.
Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi.	The Buddha left the road and sat at the root of a tree on the seat spread out.
Te ca bhikkhū daṇḍakappakaṃ pavisiṃsu āvasathaṃ pariyesituṃ.	The monks entered Daṇḍakappaka to look for a guest house.
Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṃ.	Then Venerable Ānanda together with several monks went to the Aciravati River to bathe.
Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.	When he had bathed and emerged from the water he stood in one robe drying himself.
Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca:	Then a certain monk went up to Venerable Ānanda, and said to him:
“kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato:	“Reverend Ānanda, when the Buddha declared that Devadatta was
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenāti?	going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?”
Evaṃ kho panetaṃ, āvuso, bhagavatā byākatan”ti.	“You’re right, reverend, that’s how the Buddha declared it.”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: “idhāhaṃ, bhante, sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkamiṃ gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno. Atha kho, bhante, aññataro bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca: ‘kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato— āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? Evaṃ vutte, ahaṃ, bhante, taṃ bhikkhuṃ etadavocaṃ: ‘evaṃ kho panetaṃ, āvuso, bhagavatā byākatan’”ti.	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto.	“Ānanda, that monk must be junior, recently gone forth, or else a foolish, incompetent senior monk.
Kathañhi nāma yaṃ mayā ekaṃsena byākataṃ tattha dvejjhaṃ āpajjissati.	How on earth can he take something that I have declared definitively to be ambiguous?
Nāhaṃ, ānanda, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ mayā sabbaṃ cetaso samannāharitvā byākato, yathayidaṃ devadatto.	I do not see a single other person concerning whom I have made a declaration about after giving such wholehearted deliberation as Devadatta.
Yāvakīvañcāhaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ addasaṃ;	As long as I saw even a fraction of a hair’s tip of goodness in Devadatta
neva tāvāhaṃ devadattaṃ byākāsiṃ:	I did not declare that he was
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.	going to a place of loss, to hell, there to remain for an eon, irredeemable.
Yato ca kho ahaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ;	But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta
athāhaṃ devadattaṃ byākāsiṃ:	I declared that he was
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.	going to a place of loss, to hell, there to remain for an eon, irredeemable.
Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko.	Suppose there was a sewer deeper than a man’s height, full to the brim with feces,
Tatra puriso sasīsako nimuggo assa.	and someone was sunk into it over their head.
Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo.	Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer.
So taṃ gūthakūpaṃ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṃ, yattha taṃ gahetvā uddhareyya.	But circling all around the sewer they couldn’t see even a fraction of a hair’s tip on that person that was not smeared with feces.
Evamevaṃ kho ahaṃ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ;	In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta
athāhaṃ devadattaṃ byākāsiṃ:	I declared that he was
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.	going to a place of loss, to hell, there to remain for an eon, irredeemable.
Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti?	Ānanda, if only you would all listen to the Realized One’s analysis of the knowledges of the faculties of individuals.”
“Etassa, bhagavā, kālo; etassa, sugata, kālo	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha analyze the faculties of persons. The monks will listen and remember it.”
“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:	The Buddha said this:
“Idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	“Ānanda, when I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful Dharmas are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā.	‘The skillful Dharmas of this person have vanished, but the unskillful Dharmas are still present.
Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati.	Nevertheless, their skillful root is unbroken, and from that the skillful will appear.
Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti.	So this person is not liable to decline in the future.’
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.	Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field.
Jāneyyāsi tvaṃ, ānanda, imāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those seeds would grow, increase, and mature?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati.	“In the same way, when I’ve comprehended the mind of a person, I understand …
Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti.	This person is not liable to decline in the future …
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti.	This is how another individual is known to the Realized One by comprehending their mind.
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti.	And this is how the Realized One knows a person’s faculties by comprehending their mind.
Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (1)	And this is how the Realized One knows the future origination of a person’s Dharmas by comprehending their mind.
Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	When I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful Dharmas are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā.	‘The unskillful Dharmas of this person have vanished, but the skillful Dharmas are still present.
Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati.	Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear.
Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti.	So this person is still liable to decline in the future.’
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni.	Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock.
Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those seeds would not grow, increase, and mature?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati.	“In the same way, when I’ve comprehended the mind of a person, I understand …
Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti.	This person is still liable to decline in the future …
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (2)	This is how another individual is known to the Realized One …
Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	When I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful Dharmas are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti.	‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful Dharmas. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’
Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni.	Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field.
Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those seeds would not grow, increase, and mature?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	“In the same way, when I’ve comprehended the mind of a person, I understand …
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hotī”ti. (3)	‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful Dharmas. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …”
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“sakkā nu kho, bhante, imesaṃ tiṇṇaṃ puggalānaṃ aparepi tayo puggalā sappaṭibhāgā paññāpetun”ti?	“Sir, can you describe three other persons who are counterparts of these three?”
“Sakkā, ānandā”ti bhagavā avoca:	“I can, Ānanda,” said the Buddha.
“idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	“Ānanda, when I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful Dharmas are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā.	‘The skillful Dharmas of this person have vanished, but the unskillful Dharmas are still present.
Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati.	Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed.
Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti.	So this person is still liable to decline in the future.’
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni.	Suppose that there were some burning coals, blazing and glowing. And they were placed on a broad rock.
Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those coals would not grow, increase, and spread?”
“Evaṃ, bhante”.	“Yes, sir.”
“Seyyathāpi vā pana, ānanda, sāyanhasamayaṃ sūriye ogacchante, jāneyyāsi tvaṃ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti?	“Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?”
“Evaṃ, bhante”.	“Yes, sir.”
“Seyyathāpi vā, panānanda, abhido addharattaṃ bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, āloko antarahito andhakāro pātubhūto”ti?	“Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati.	“In the same way, when I’ve comprehended the mind of a person, I understand …
Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (4)	This person is still liable to decline in the future …
Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	When I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful Dharmas are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā.	‘The unskillful Dharmas of this person have vanished, but the skillful Dharmas are still present.
Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati.	Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed.
Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti.	So this person is not liable to decline in the future.’
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni.	Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber.
Jāneyyāsi tvaṃ, ānanda, imāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those coals would grow, increase, and spread?”
“Evaṃ, bhante”.	“Yes, sir.”
“Seyyathāpi vā panānanda, rattiyā paccūsasamayaṃ sūriye uggacchante, jāneyyāsi tvaṃ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti?	“Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?”
“Evaṃ, bhante”.	“Yes, sir.”
“Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, andhakāro antarahito āloko pātubhūto”ti?	“Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?”
“Evaṃ, bhante”.	“Yes, sir.”

“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati.	“In the same way, when I’ve comprehended the mind of a person, I understand …
Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (5)	This person is not liable to decline in the future …
Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi:	When I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful Dharmas are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti.	‘This person has not even a fraction of a hair’s tip of unskillful Dharmas. They have exclusively bright, blameless Dharmas. They will become nirvana'd in this very life.’
Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni.	Suppose that there were some cool, nirvana'd coals. They were placed on a pile of grass or timber.
Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those coals would not grow, increase, and spread?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	“In the same way, when I’ve comprehended the mind of a person, I understand …
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti.	‘This person has not even a fraction of a hair’s tip of unskillful Dharmas. They have exclusively bright, blameless Dharmas. They will become nirvana'd in this very life.’
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti.	This is how another individual is known to the Realized One by comprehending their mind.
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti.	And this is how the Realized One knows a person’s faculties by comprehending their mind.
Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (6)	And this is how the Realized One knows the future origination of a person’s Dharmas by comprehending their mind.
Tatrānanda, ye te purimā tayo puggalā tesaṃ tiṇṇaṃ puggalānaṃ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko.	And so, Ānanda, of the first three people one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell.
Tatrānanda, yeme pacchimā tayo puggalā imesaṃ tiṇṇaṃ puggalānaṃ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti.	And of the second three people, one is liable to decline, one is not liable to decline, and one is bound to become nirvana'd.”

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AN 6.63 Nibbedhika: Penetrative

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63. Nibbedhikasutta	63. Penetrative
“Nibbedhikapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.	“monks, I will teach you a penetrative exposition of The Dharma.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo?	“monks, what is the penetrative exposition of The Dharma?
Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā. (1)	Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Vedanā, bhikkhave, veditabbā, vedanānaṃ nidānasambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā. (2)	sensations should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Saññā, bhikkhave, veditabbā, saññānaṃ nidānasambhavo veditabbo, saññānaṃ vemattatā veditabbā, saññānaṃ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā. (3)	Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Āsavā, bhikkhave, veditabbā, āsavānaṃ nidānasambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā. (4)	asinine-inclinations should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Kammaṃ, bhikkhave, veditabbaṃ, kammānaṃ nidānasambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā. (5)	Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā. (6)	Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.

§63.1 – (kāmā: sensual pleasures)

‘Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṃ vuttaṃ.	‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Pañcime, bhikkhave, kāmaguṇā—	There are these five kinds of sensual stimulation.
cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti—	However, these are not sensual pleasures. In the training of the noble one they’re called ‘kinds of sensual stimulation’.
Saṅkapparāgo purisassa kāmo,	Greedy intention is a person’s sensual pleasure.
Nete kāmā yāni citrāni loke;	The world’s pretty things aren’t sensual pleasures.
Saṅkapparāgo purisassa kāmo,	Greedy intention is a person’s sensual pleasure.
Tiṭṭhanti citrāni tatheva loke;	The world’s pretty things stay just as they are,
Athettha dhīrā vinayanti chandanti.	but a wise one removes desire for them.
Katamo ca, bhikkhave, kāmānaṃ nidānasambhavo?	And what is the source of sensual pleasures?
Phasso, bhikkhave, kāmānaṃ nidānasambhavo.	Contact is their source.
Katamā ca, bhikkhave, kāmānaṃ vemattatā?	And what is the diversity of sensual pleasures?
Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu.	The sensual desire for sights, sounds, smells, tastes, and touches are all different.
Ayaṃ vuccati, bhikkhave, kāmānaṃ vemattatā.	This is called the diversity of sensual pleasures.
Katamo ca, bhikkhave, kāmānaṃ vipāko?	And what is the result of sensual pleasures?
Yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko.	When one who desires sensual pleasures creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of sensual pleasures.
Katamo ca, bhikkhave, kāmanirodho?	And what is the cessation of sensual pleasures?
Phassanirodho, bhikkhave, kāmanirodho.	When contact ceases, sensual pleasures cease.
Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ kāme pajānāti, evaṃ kāmānaṃ nidānasambhavaṃ pajānāti, evaṃ kāmānaṃ vemattataṃ pajānāti, evaṃ kāmānaṃ vipākaṃ pajānāti, evaṃ kāmanirodhaṃ pajānāti, evaṃ kāmanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kāmanirodhaṃ.	When a noble-one's-disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures.
Kāmā, bhikkhave, veditabbā … pe … kāmanirodhagāminī paṭipadā veditabbāti,	‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)	That’s what I said, and this is why I said it.

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§63.2 – (vedanā)

Vedanā, bhikkhave, veditabbā … pe … vedanānirodhagāminī paṭipadā veditabbāti,	‘sensations should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tisso imā, bhikkhave, vedanā—	There are these three sensations:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.	pleasant, painful, and neutral.
Katamo ca, bhikkhave, vedanānaṃ nidānasambhavo?	And what is the source of sensations?
Phasso, bhikkhave, vedanānaṃ nidānasambhavo.	Contact is their source.
Katamā ca, bhikkhave, vedanānaṃ vemattatā?	And what is the diversity of sensations?
Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā.	There are carnal pleasant sensations, spiritual pleasant sensations, carnal painful sensations, spiritual painful sensations, carnal neutral sensations, and spiritual neutral sensations.
Ayaṃ vuccati, bhikkhave, vedanānaṃ vemattatā.	This is called the diversity of sensations.
Katamo ca, bhikkhave, vedanānaṃ vipāko?	And what is the result of sensations?
Yaṃ kho, bhikkhave, vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā,	When one who feels creates a corresponding life-form, with the attributes of either good or bad deeds—
ayaṃ vuccati, bhikkhave, vedanānaṃ vipāko.	this is called the result of sensations.
Katamo ca, bhikkhave, vedanānirodho?	And what is the cessation of sensations?
Phassanirodho, bhikkhave, vedanānirodho.	When contact ceases, sensations cease.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of sensations is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanānaṃ nidānasambhavaṃ pajānāti, evaṃ vedanānaṃ vemattataṃ pajānāti, evaṃ vedanānaṃ vipākaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti. So imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti vedanānirodhaṃ.	When a noble-one's-disciple understands sensations in this way … they understand that this penetrative spiritual life is the cessation of sensations.
Vedanā, bhikkhave, veditabbā … pe … vedanānirodhagāminī paṭipadā veditabbāti,	‘sensations should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)	That’s what I said, and this is why I said it.

§63.3 – (saññā)

Saññā, bhikkhave, veditabbā … pe … saññānirodhagāminī paṭipadā veditabbāti,	‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Chayimā, bhikkhave, saññā—	There are these six perceptions:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.	perceptions of sights, sounds, smells, tastes, touches, and thoughts.
Katamo ca, bhikkhave, saññānaṃ nidānasambhavo?	And what is the source of perceptions?
Phasso, bhikkhave, saññānaṃ nidānasambhavo.	Contact is their source.
Katamā ca, bhikkhave, saññānaṃ vemattatā?	And what is the diversity of perceptions?
Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu.	The perceptions of sights, sounds, smells, tastes, touches, and thoughts are all different.
Ayaṃ vuccati, bhikkhave, saññānaṃ vemattatā.	This is called the diversity of perceptions.
Katamo ca, bhikkhave, saññānaṃ vipāko?	And what is the result of perceptions?
Vohāravepakkaṃ, bhikkhave, saññaṃ vadāmi.	Communication is the result of perception, I say.
Yathā yathā naṃ sañjānāti tathā tathā voharati, evaṃ saññī ahosinti.	You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’
Ayaṃ vuccati, bhikkhave, saññānaṃ vipāko.	This is called the result of perceptions.
Katamo ca, bhikkhave, saññānirodho?	And what is the cessation of perception?
Phassanirodho, bhikkhave, saññānirodho.	When contact ceases, perception ceases.
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.

§63.4 – (āsavā)

Yato kho, bhikkhave, ariyasāvako evaṃ saññaṃ pajānāti, evaṃ saññānaṃ nidānasambhavaṃ pajānāti, evaṃ saññānaṃ vemattataṃ pajānāti, evaṃ saññānaṃ vipākaṃ pajānāti, evaṃ saññānirodhaṃ pajānāti, evaṃ saññānirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti saññānirodhaṃ.	When a noble-one's-disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception.
Saññā, bhikkhave, veditabbā … pe … saññānirodhagāminī paṭipadā veditabbāti.	‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)	That’s what I said, and this is why I said it.
Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti,	‘asinine-inclinations should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tayome, bhikkhave, āsavā—	There are these three asinine-inclinations:
kāmāsavo, bhavāsavo, avijjāsavo.	the asinine-inclinations of sensuality, desire to be reborn, and ignorance.
Katamo ca, bhikkhave, āsavānaṃ nidānasambhavo?	And what is the source of asinine-inclinations?
Avijjā, bhikkhave, āsavānaṃ nidānasambhavo.	Ignorance is the source of asinine-inclinations.
Katamā ca, bhikkhave, āsavānaṃ vemattatā?	And what is the diversity of asinine-inclinations?
Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā.	There are asinine-inclinations that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.
Ayaṃ vuccati, bhikkhave, āsavānaṃ vemattatā.	This is called the diversity of asinine-inclinations.
Katamo ca, bhikkhave, āsavānaṃ vipāko?	And what is the result of asinine-inclinations?
Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko.	When one who is ignorant creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of asinine-inclinations.
Katamo ca, bhikkhave, āsavanirodho?	And what is the cessation of asinine-inclinations?
Avijjānirodho, bhikkhave, āsavanirodho.	When ignorance ceases, asinine-inclinations cease.
Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of asinine-inclinations is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ āsave pajānāti, evaṃ āsavānaṃ nidānasambhavaṃ pajānāti, evaṃ āsavānaṃ vemattataṃ pajānāti, evaṃ āsavānaṃ vipākaṃ pajānāti, evaṃ āsavānaṃ nirodhaṃ pajānāti, evaṃ āsavānaṃ nirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti āsavanirodhaṃ.	When a noble-one's-disciple understands asinine-inclinations in this way … they understand that this penetrative spiritual life is the cessation of asinine-inclinations.
Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti.	‘asinine-inclinations should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4)	That’s what I said, and this is why I said it.

§63.5 – (kamma)

Kammaṃ, bhikkhave, veditabbaṃ … pe … kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ.	‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Cetanāhaṃ, bhikkhave, kammaṃ vadāmi.	It is intention that I call deeds.
Cetayitvā kammaṃ karoti—	For after making a co-doing one acts
kāyena vācāya manasā.	by way of body, speech, and mind.
Katamo ca, bhikkhave, kammānaṃ nidānasambhavo?	And what is the source of deeds?
Phasso, bhikkhave, kammānaṃ nidānasambhavo.	Contact is their source.
Katamā ca, bhikkhave, kammānaṃ vemattatā?	And what is the diversity of deeds?
Atthi, bhikkhave, kammaṃ nirayavedanīyaṃ, atthi kammaṃ tiracchānayonivedanīyaṃ, atthi kammaṃ pettivisayavedanīyaṃ, atthi kammaṃ manussalokavedanīyaṃ, atthi kammaṃ devalokavedanīyaṃ.	There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.
Ayaṃ vuccati, bhikkhave, kammānaṃ vemattatā.	This is called the diversity of deeds.
Katamo ca, bhikkhave, kammānaṃ vipāko?	And what is the result of deeds?
Tividhāhaṃ, bhikkhave, kammānaṃ vipākaṃ vadāmi—	The result of deeds is threefold, I say:
diṭṭheva dhamme, upapajje vā, apare vā pariyāye.	in this very life, on rebirth in the next life, or at some later time.
Ayaṃ vuccati, bhikkhave, kammānaṃ vipāko.	This is called the result of deeds.
Katamo ca, bhikkhave, kammanirodho?	And what is the cessation of deeds?
Phassanirodho, bhikkhave, kammanirodho.	When contact ceases, deeds cease.
Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of deeds is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ kammaṃ pajānāti, evaṃ kammānaṃ nidānasambhavaṃ pajānāti, evaṃ kammānaṃ vemattataṃ pajānāti, evaṃ kammānaṃ vipākaṃ pajānāti, evaṃ kammanirodhaṃ pajānāti, evaṃ kammanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kammanirodhaṃ.	When a noble-one's-disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds.
Kammaṃ, bhikkhave, veditabbaṃ … pe … kammanirodhagāminī paṭipadā veditabbāti,	‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5)	That’s what I said, and this is why I said it.

§63.6 – (dukkha)

Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti.	‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’
Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.	Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
Katamo ca, bhikkhave, dukkhassa nidānasambhavo?	And what is the source of suffering?
Taṇhā, bhikkhave, dukkhassa nidānasambhavo.	Craving is the source of suffering.
Katamā ca, bhikkhave, dukkhassa vemattatā?	And what is the diversity of suffering?
Atthi, bhikkhave, dukkhaṃ adhimattaṃ, atthi parittaṃ, atthi dandhavirāgi, atthi khippavirāgi.	There is suffering that is severe, mild, slow to fade, and quick to fade.
Ayaṃ vuccati, bhikkhave, dukkhassa vemattatā.	This is called the diversity of suffering.
Katamo ca, bhikkhave, dukkhassa vipāko?	And what is the result of suffering?
Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṃ āpajjati:	It’s when someone who is overcome and overwhelmed by suffering sorrows and pines and cries, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering:
‘ko ekapadaṃ dvipadaṃ jānāti imassa dukkhassa nirodhāyā’ti?	‘Who knows one or two phrases to stop this suffering?’
Sammohavepakkaṃ vāhaṃ, bhikkhave, dukkhaṃ vadāmi pariyeṭṭhivepakkaṃ vā.	The result of suffering is either confusion or a search, I say.
Ayaṃ vuccati, bhikkhave, dukkhassa vipāko.	This is called the result of suffering.
Katamo ca, bhikkhave, dukkhanirodho?	And what is the cessation of suffering?
Taṇhānirodho, bhikkhave, dukkhanirodho.	When craving ceases, suffering ceases.
Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of suffering is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhassa nidānasambhavaṃ pajānāti, evaṃ dukkhassa vemattataṃ pajānāti, evaṃ dukkhassa vipākaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti dukkhanirodhaṃ.	When a noble-one's-disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering.
Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti.	‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6)	That’s what I said, and this is why I said it.
Ayaṃ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.	This is the penetrative exposition of The Dharma.”

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AN 6.64 Sīhanāda: The Lion’s Roar

64. Sīhanādasutta	64. The Lion’s Roar
“Chayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	“monks, the Realized One possesses six powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Katamāni cha?	What six?
Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti.	Firstly, the Realized One truly understands the possible as possible and the impossible as impossible.
Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1)	Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons.
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (2)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments.
Yampi, bhikkhave, tathāgato … pe … idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (3)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details.
Yampi, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (4)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.
Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (5)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of asinine-inclinations.
Yampi, bhikkhave, tathāgato āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Imāni kho, bhikkhave, cha tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (6)	These are the six powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Tatra ce, bhikkhave, pare tathāgataṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of the possible as possible and the impossible as impossible,
Yathā yathā, bhikkhave, tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (1)	the Realized One answers them in whatever manner he has truly known it.
Tatra ce, bhikkhave, pare tathāgataṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons,
Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (2)	the Realized One answers them in whatever manner he has truly known it.
Tatra ce, bhikkhave, pare tathāgataṃ jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments,
Yathā yathā, bhikkhave, tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (3)	the Realized One answers them in whatever manner he has truly known it.
Tatra ce, bhikkhave, pare tathāgataṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of recollection of past lives,
Yathā yathā, bhikkhave, tathāgatassa pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (4)	the Realized One answers them in whatever manner he has truly known it.
Tatra ce, bhikkhave, pare tathāgataṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of passing away and rebirth of sentient beings,
Yathā yathā, bhikkhave, tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (5)	the Realized One answers them in whatever manner he has truly known it.
Tatra ce, bhikkhave, pare tathāgataṃ āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of the ending of asinine-inclinations,
Yathā yathā, bhikkhave, tathāgatassa āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (6)	the Realized One answers them in whatever manner he has truly known it.
Tatra, bhikkhave, yampidaṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And I say that true knowledge of the possible as possible and the impossible as impossible is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And true knowledge of corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And true knowledge of the recollection of past lives is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And true knowledge of the passing away and rebirth of sentient beings is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And true knowledge of the ending of asinine-inclinations is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Iti kho, bhikkhave, samādhi maggo, asamādhi kummaggo”ti.	And so, monks, undistractible-lucidity is the path. No undistractible-lucidity is the wrong path.”

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§ – AN 6 vagga 7 Devatā: A God

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7. Devatāvagga

7. A God

AN 6.65 Anāgāmiphala: The Fruit of Non-Return

65. Anāgāmiphalasutta	65. The Fruit of Non-Return
“Cha, bhikkhave, dhamme appahāya abhabbo anāgāmiphalaṃ sacchikātuṃ.	“monks, without giving up six things you can’t realize the fruit of non-return.
Katame cha?	What six?
Assaddhiyaṃ, ahirikaṃ, anottappaṃ, kosajjaṃ, muṭṭhassaccaṃ, duppaññataṃ—	Lack of justifiable-trust, conscience, and prudence; laziness, unrememberfulness, and witlessness.
ime kho, bhikkhave, cha dhamme appahāya abhabbo anāgāmiphalaṃ sacchikātuṃ.	Without giving up these six things you can’t realize the fruit of non-return.
Cha, bhikkhave, dhamme pahāya bhabbo anāgāmiphalaṃ sacchikātuṃ.	After giving up six things you can realize the fruit of non-return.
Katame cha?	What six?
Assaddhiyaṃ, ahirikaṃ, anottappaṃ, kosajjaṃ, muṭṭhassaccaṃ, duppaññataṃ—	Lack of justifiable-trust, conscience, and prudence; laziness, unrememberfulness, and witlessness.
ime kho, bhikkhave, cha dhamme pahāya bhabbo anāgāmiphalaṃ sacchikātun”ti.	After giving up these six things you can realize the fruit of non-return.”

AN 6.66 Arahatta: Perfection

66. Arahattasutta	66. Perfection
“Cha, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	“monks, without giving up six things you can’t realize perfection.
Katame cha?	What six?
Thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, assaddhiyaṃ, pamādaṃ—	Dullness, drowsiness, restlessness, remorse, lack of justifiable-trust, and negligence.
ime kho, bhikkhave, cha dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	Without giving up these six things you can’t realize perfection.
Cha, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ.	After giving up six things you can realize perfection.
Katame cha?	What six?
Thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, assaddhiyaṃ, pamādaṃ—	Dullness, drowsiness, restlessness, remorse, lack of justifiable-trust, and negligence.
ime kho, bhikkhave, cha dhamme pahāya bhabbo arahattaṃ sacchikātun”ti.	After giving up these six things you can realize perfection.”

AN 6.67 Mitta: Friends

67. Mittasutta	67. Friends
“‘So vata, bhikkhave, bhikkhu pāpamitto pāpasahāyo pāpasampavaṅko, pāpamitte sevamāno bhajamāno payirupāsamāno, tesañca diṭṭhānugatiṃ āpajjamāno ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s totally impossible that a monk with bad friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations.
‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics.
‘Sīlāni aparipūretvā kāmarāgaṃ vā rūparāgaṃ vā arūparāgaṃ vā pajahissatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling ethics, it’s impossible give up desire to be reborn in the realm of luminous form or in the formless realm.
‘So vata, bhikkhave, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko, kalyāṇamitte sevamāno bhajamāno payirupāsamāno, tesañca diṭṭhānugatiṃ āpajjamāno ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.	It’s possible that a monk with good friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations.
‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled the practice of a trainee, it’s possible to fulfill ethics.
‘Sīlāni paripūretvā kāmarāgaṃ vā rūparāgaṃ vā arūparāgaṃ vā pajahissatī’ti ṭhānametaṃ vijjatī”ti.	Having fulfilled ethics, it’s possible give up desire to be reborn in the realm of luminous form or in the formless realm.”

AN 6.68 Saṅgaṇikārāma: Enjoying Company

68. Saṅgaṇikārāmasutta	68. Enjoying Company
“‘So vata, bhikkhave, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇārāmataṃ anuyutto, eko paviveke abhiramissatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s totally impossible that a monk who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion.
‘Eko paviveke anabhiramanto cittassa nimittaṃ gahessatī’ti netaṃ ṭhānaṃ vijjati.	Without taking pleasure in being alone in seclusion, it’s impossible to learn the characteristics of the mind.
‘Cittassa nimittaṃ agaṇhanto sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without learning the characteristics of the mind, it’s impossible to fulfill right view.
‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling right view, it’s impossible to fulfill right undistractible-lucidity.
‘Sammāsamādhiṃ aparipūretvā saṃyojanāni pajahissatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling right undistractible-lucidity, it’s impossible to give up the fetters.
‘Saṃyojanāni appahāya nibbānaṃ sacchikarissatī’ti netaṃ ṭhānaṃ vijjati.	Without giving up the fetters, it’s impossible to realize nirvana.
‘So vata, bhikkhave, bhikkhu na saṅgaṇikārāmo na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto, na gaṇārāmo na gaṇarato na gaṇārāmataṃ anuyutto, eko paviveke abhiramissatī’ti ṭhānametaṃ vijjati.	It’s totally possible that a monk who doesn’t enjoy company and groups, who doesn’t love them and like to enjoy them, should take pleasure in being alone in seclusion.
‘Eko paviveke abhiramanto cittassa nimittaṃ gahessatī’ti ṭhānametaṃ vijjati.	For someone who takes pleasure in being alone in seclusion, it’s possible to learn the characteristics of the mind.
‘Cittassa nimittaṃ gaṇhanto sammādiṭṭhiṃ paripūressatī’ti ṭhānametaṃ vijjati.	For someone who learns the characteristics of the mind, it’s possible to fulfill right view.
‘Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled right view, it’s possible to fulfill right undistractible-lucidity.
‘Sammāsamādhiṃ paripūretvā saṃyojanāni pajahissatī’ti ṭhānametaṃ vijjati.	Having fulfilled right undistractible-lucidity, it’s possible to give up the fetters.
‘Saṃyojanāni pahāya nibbānaṃ sacchikarissatī’ti ṭhānametaṃ vijjatī”ti.	Having given up the fetters, it’s possible to realize nirvana.”

AN 6.69 Devatā: A God

69. Devatāsutta	69. A God
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca:	Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	“Sir, these six things don’t lead to the decline of a monk.
Katame cha?	What six?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, sovacassatā, kalyāṇamittatā—	Respect for the Teacher, for The Dharma, for the Saṅgha, for the training; being easy to admonish, and good friendship.
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī”ti.	These six things don’t lead to the decline of a monk.”
Idamavoca sā devatā.	That’s what that deity said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	Then, when the night had passed, the Buddha addressed the monks:
“imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca:	“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	‘Sir, these six things don’t lead to the decline of a monk.
Katame cha?	What six?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, sovacassatā, kalyāṇamittatā—	Respect for the Teacher, for The Dharma, for the Saṅgha, for the training; being easy to admonish, and good friendship.
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti.	These six things don’t lead to the decline of a monk.’
Idamavoca, bhikkhave, sā devatā.	That is what that deity said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.	Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”
Evaṃ vutte āyasmā sāriputto bhagavantaṃ abhivādetvā etadavoca:	When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi.	“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
Idha, bhante, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī.	It’s when a monk personally respects the Teacher and praises such respect.
Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti.	And they encourage other monks who lack such respect to respect the Teacher.
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.	And they praise other monks who respect the Teacher at the right time, truthfully and substantively.
Attanā ca dhammagāravo hoti …	They personally respect The Dharma …
saṅghagāravo hoti …	They personally respect the Saṅgha …
sikkhāgāravo hoti …	They personally respect the training …
suvaco hoti …	They are personally easy to admonish …
kalyāṇamitto hoti kalyāṇamittatāya ca vaṇṇavādī.	They personally have good friends, and praise such friendship.
Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti.	And they encourage other monks who lack good friends to develop good friendship.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.	And they praise other monks who have good friends at the right time, truthfully and substantively.
Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī. Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti. Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.	It’s when a monk personally respects the Teacher …
Attanā ca dhammagāravo hoti …	They personally respect The Dharma …
saṅghagāravo hoti …	They personally respect the Saṅgha …
sikkhāgāravo hoti …	They personally respect the training …
suvaco hoti …	They are personally easy to admonish …
kalyāṇamitto hoti kalyāṇamittatāya ca vaṇṇavādī.	They personally have good friends, and praise such friendship.
Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti.	And they encourage other monks who lack good friends to develop good friendship.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.	And they praise other monks who have good friends at the right time, truthfully and substantively.
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.	This is how to understand the detailed meaning of what I said in brief.”

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AN 6.70 Samādhi: undistractible-lucidity

70. Samādhisutta	70. undistractible-lucidity
“‘So vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena na ekodibhāvādhigatena anekavihitaṃ iddhividhaṃ paccanubhavissati—ekopi hutvā bahudhā bhavissati, bahudhāpi hutvā eko bhavissati … pe … yāva brahmalokāpi kāyena vasaṃ vattessatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s totally impossible that a monk without undistractible-lucidity that is peaceful, refined, pacified, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati—dibbe ca mānuse ca ye dūre santike cā’ti netaṃ ṭhānaṃ vijjati.	It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and divine, whether near or far.
‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānissati—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānissati … pe … vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānissatī’ti netaṃ ṭhānaṃ vijjati.	It’s impossible that they’ll understand the minds of other beings and individuals, having comprehended them with their own mind, understanding mind with greed as ‘mind with greed’ … and freed mind as ‘freed mind’.
‘Anekavihitaṃ pubbenivāsaṃ anussarissati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissatī’ti netaṃ ṭhānaṃ vijjati.	It’s impossible that they’ll recollect many kinds of past lives, with features and details.
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati … pe … yathākammūpage satte pajānissatī’ti netaṃ ṭhānaṃ vijjati.	It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds.
‘Āsavānaṃ khayā … pe … sacchikatvā upasampajja viharissatī’ti netaṃ ṭhānaṃ vijjati.	It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of asinine-inclinations.
‘So vata, bhikkhave, bhikkhu santena samādhinā paṇītena paṭippassaddhiladdhena ekodibhāvādhigatena anekavihitaṃ iddhividhaṃ paccanubhavissati … pe … yāva brahmalokāpi kāyena vasaṃ vattessatī’ti ṭhānametaṃ vijjati.	But it’s totally possible that a monk who has undistractible-lucidity that is peaceful, refined, pacified, and unified will wield the many kinds of psychic power …
‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati—dibbe ca mānuse ca ye dūre santike cā’ti ṭhānametaṃ vijjati.	It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds …
‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānissati—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānissati … pe … vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānissatī’ti ṭhānametaṃ vijjati.	It’s possible that they’ll understand the minds of other beings …
‘Anekavihitaṃ pubbenivāsaṃ anussarissati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissatī’ti ṭhānametaṃ vijjati.	It’s possible that they’ll recollect many kinds of past lives, with features and details.
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānissatī’ti ṭhānametaṃ vijjati.	It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings are reborn according to their deeds.
‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ … pe … sacchikatvā upasampajja viharissatī’ti ṭhānametaṃ vijjatī”ti.	It’s possible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of asinine-inclinations.”

AN 6.71 Sakkhibhabba: Capable of Realizing

71. Sakkhibhabbasutta	71. Capable of Realizing
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.	“monks, a monk with six Dharmas is incapable of realizing anything that can be realized, in each and every case.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu ‘ime hānabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, ‘ime ṭhitibhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, ‘ime visesabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, ‘ime nibbedhabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, asakkaccakārī ca hoti, asappāyakārī ca.	It’s when a monk doesn’t truly understand which Dharmas make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they don’t practice carefully or do what’s suitable.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.	A monk with these six Dharmas is incapable of realizing anything that can be realized, in each and every case.
Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.	A monk with six Dharmas is capable of realizing anything that can be realized, in each and every case.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu ‘ime hānabhāgiyā dhammā’ti yathābhūtaṃ pajānāti, ‘ime ṭhitibhāgiyā dhammā’ti yathābhūtaṃ pajānāti, ‘ime visesabhāgiyā dhammā’ti yathābhūtaṃ pajānāti, ‘ime nibbedhabhāgiyā dhammā’ti yathābhūtaṃ pajānāti, sakkaccakārī ca hoti, sappāyakārī ca.	It’s when a monk truly understands which Dharmas make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they practice carefully and do what’s suitable.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane”ti.	A monk with these six Dharmas is capable of realizing anything that can be realized, in each and every case.”

AN 6.72 Bala: Strength

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72. Balasutta	72. Strength
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo samādhismiṃ balataṃ pāpuṇituṃ.	“monks, a monk who has six [wrong] Dharmas can’t attain strength in undistractible-lucidity.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu	It’s when a monk
na samādhissa samāpattikusalo hoti,	1) is not skilled in entering undistractible-lucidity,
na samādhissa ṭhitikusalo hoti,	2) is not skilled in remaining in undistractible-lucidity,
na samādhissa vuṭṭhānakusalo hoti,	3) is not skilled in emerging from undistractible-lucidity.
asakkaccakārī ca hoti,	4) And they don’t practice carefully
asātaccakārī ca,	5) and persistently,
asappāyakārī ca.	6) and they don’t do what’s suitable.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo samādhismiṃ balataṃ pāpuṇituṃ.	A monk who has these six Dharmas can’t attain strength in undistractible-lucidity.

(6 opposites)

Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo samādhismiṃ balataṃ pāpuṇituṃ.	A monk who has six Dharmas can attain strength in undistractible-lucidity.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti,	1) It’s when a monk is skilled in entering undistractible-lucidity,
samādhissa ṭhitikusalo hoti,	2) skilled in remaining in undistractible-lucidity,
samādhissa vuṭṭhānakusalo hoti,	3) and skilled in emerging from undistractible-lucidity.
sakkaccakārī ca hoti,	4) And they practice carefully
sātaccakārī ca,	5) and persistently,
sappāyakārī ca.	6) and do what’s suitable.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo samādhismiṃ balataṃ pāpuṇitun”ti.	A monk who has these six Dharmas can attain strength in undistractible-lucidity.”

AN 6.73 Paṭhamata-j-jhāna-: First jhāna (1st)

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73. Paṭhamata-j-jhāna-sutta	73. First jhāna (1st)
“Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	“monks, without giving up these [bad] dharmas you can’t enter and remain in the first jhāna.
Katame cha?	What six?
Kāma-c-chandaṃ,	1. Desire for sensual pleasures,
byāpādaṃ,	2. ill will,
thina-middhaṃ,	3. dullness and drowsiness,
uddhacca-kukkuccaṃ,	4. restlessness and remorse,
vicikicchaṃ,	5. doubt,
kāmesu kho panassa ādīnavo	6. And the drawbacks of sensual pleasures
na yathā-bhūtaṃ samma-p-paññāya su-diṭṭho hoti.	have not been {well-seen}, as-they-actually-are, (with) right-discernment.
Ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	Without giving up these six [bad] dharmas you can’t enter and remain in the first jhāna.

(item #6 is method 2 of MN ²⁰, i.e. first jhana purifying itself to qualify for 2nd jhana)

Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	But after giving up these six [bad] dharmas you can enter and remain in the first jhāna.
Katame cha?	What six?
Kāma-c-chandaṃ,	1. Desire for sensual pleasures,
byāpādaṃ,	2. ill will,
thina-middhaṃ,	3. dullness and drowsiness,
uddhacca-kukkuccaṃ,	4. restlessness and remorse,
vicikicchaṃ,	5. doubt,
kāmesu kho panassa ādīnavo	6. And the drawbacks of sensual pleasures
na yathā-bhūtaṃ samma-p-paññāya su-diṭṭho hoti.	have not been {well-seen}, as-they-actually-are, (with) right-discernment.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo	After giving up these six [bad] dharmas
paṭhamaṃ jhānaṃ upasampajja viharitun”ti.	you can enter and remain in the first jhāna.”

AN 6.74 Dutiyata-j-jhāna-: First jhāna (2nd)

74. Dutiyata-j-jhāna-sutta	74. First jhāna (2nd)
“Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	“monks, without giving up these six [bad]-dharmas you can’t enter and remain in the first jhāna.
Katame cha?	What six?
Kāma-vitakkaṃ,	1. sensual-pleasure-thought,
byāpāda-vitakkaṃ,	2. ill-will-thought,
vihiṃsā-vitakkaṃ,	3. harming-thought,
kāma-saññaṃ,	4. sensual-pleasure-perception,
byāpāda-saññaṃ,	5. ill-will-perception,
vihiṃsā-saññaṃ—	6. harming-perception,
ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	Without giving up these six [bad]-dharmas you can’t enter and remain in the first jhāna.
Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	But after giving up these six [bad]-dharmas you can enter and remain in the first jhāna.
Katame cha?	What six?
Kāma-vitakkaṃ,	1. sensual-pleasure-thought,
byāpāda-vitakkaṃ,	2. ill-will-thought,
vihiṃsā-vitakkaṃ,	3. harming-thought,
kāma-saññaṃ,	4. sensual-pleasure-perception,
byāpāda-saññaṃ,	5. ill-will-perception,
vihiṃsā-saññaṃ—	6. harming-perception,
ime kho, bhikkhave, cha dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitun”ti.	After giving up these six [bad]-dharmas you can enter and remain in the first jhāna.”

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§ – AN 6 vagga 8 Arahatta: Perfection

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8. Arahattavagga

8. Perfection

AN 6.75 Dukkha: Suffering

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75. Dukkhasutta	75. Suffering
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	“monks, when a monk has six dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
Katamehi chahi?	What six?
Kāma-vitakkena,	1. Sensual-thought,
byāpāda-vitakkena,	2. ill-will-thought,
vihiṃsā-vitakkena,	3. harmful-thought,
kāma-saññāya,	4. Sensual-perception,
byāpāda-saññāya,	5. ill-will-perception,
vihiṃsā-saññāya—	6. harmful-perception,
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	When a monk has these six dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.

(dittha dhamma sukha vihara = first 3 jhanas, AN ^6.29, AN ^4.41)

Chahi, bhikkhave, dhammehi samannāgato bhikkhu	When a monk has six dharmas
diṭṭheva dhamme sukhaṃ viharati	they live happily in the present life—
avighātaṃ anupāyāsaṃ apariḷāhaṃ,	without distress, anguish, or fever—
kāyassa bhedā paraṃ maraṇā	and when the body breaks up, after death,
sugati pāṭikaṅkhā.	they can expect a good rebirth.
Katamehi chahi?	What six?

(These 3 kusala Dharma thoughts in first jhana, MN ¹⁹, MN ⁷⁸, MN ¹²⁵)

Nekkhamma-vitakkena,	1. renunciation-thought, [especially as opposed to kāma/lust-passion]
a-byāpāda-vitakkena,	2. non-ill-will-thought, [of good will]
a-vihiṃsā-vitakkena,	3. non-harming-thought, [of compassion]

(These 3 kusala Dharma perceptions in 2nd, 3rd, 4th jhana )

nekkhamma-saññāya,	4. renunciation-perception, [especially as opposed to kāma/lust-passion]
a-byāpāda-saññāya,	5. non-ill-will-perception, [of good will]
a-vihiṃsā-saññāya—	6. non-harming-perception, [of compassion]
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu	When a monk has these six dharmas
diṭṭheva dhamme sukhaṃ viharati	they live happily in the present life—
avighātaṃ anupāyāsaṃ apariḷāhaṃ,	without distress, anguish, or fever—
kāyassa bhedā paraṃ maraṇā	and when the body breaks up, after death,
sugati pāṭikaṅkhā”ti.	they can expect a good rebirth.”

❧

AN 6.76 Arahatta: Perfection

76. Arahattasutta	76. Perfection
“Cha, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	“monks, without giving up six things you can’t realize perfection.
Katame cha?	What six?
Mānaṃ, omānaṃ, atimānaṃ, adhimānaṃ, thambhaṃ, atinipātaṃ.	Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling.
Ime kho, bhikkhave, cha dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	Without giving up these six Dharmas you can’t realize perfection.
Cha, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ.	After giving up six things you can realize perfection.
Katame cha?	What six?
Mānaṃ, omānaṃ, atimānaṃ, adhimānaṃ, thambhaṃ, atinipātaṃ.	Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo arahattaṃ sacchikātun”ti.	After giving up these six things you can realize perfection.”

AN 6.77 Uttarimanussadhamma: Superhuman States

77. Uttarimanussadhammasutta	77. Superhuman States
“Cha, bhikkhave, dhamme appahāya abhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ.	“monks, without giving up six Dharmas you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones.
Katame cha?	What six?
Muṭṭhassaccaṃ, asampajaññaṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ, kuhanaṃ, lapanaṃ.	Lack of rememberfulness and lucid-discerning, not guarding the sense doors, eating too much, deceit, and flattery.
Ime kho, bhikkhave, cha dhamme appahāya abhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ.	Without giving up these six Dharmas you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones.
Cha, bhikkhave, dhamme pahāya bhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ.	But after giving up six Dharmas you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.
Katame cha?	What six?
Muṭṭhassaccaṃ, asampajaññaṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ, kuhanaṃ, lapanaṃ.	Lack of rememberfulness and lucid-discerning, not guarding the sense doors, eating too much, deceit, and flattery.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātun”ti.	After giving up these six Dharmas you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.”

AN 6.78 Sukhasomanassa: Joy and Happiness

78. Sukhasomanassasutta	78. Joy and Happiness
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya.	“monks, when a monk has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the asinine-inclinations.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu dhammārāmo hoti, bhāvanārāmo hoti, pahānārāmo hoti, pavivekārāmo hoti, abyāpajjhārāmo hoti, nippapañcārāmo hoti.	It’s when a monk enjoys The Dharma, meditation, giving up, seclusion, harmlessness, and non-proliferation.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.	When a monk has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the asinine-inclinations.”

AN 6.79 Adhigama: Achievement

79. Adhigamasutta	79. Achievement
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.	“monks, a monk who has six factors is unable to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu na āyakusalo ca hoti, na apāyakusalo ca hoti, na upāyakusalo ca hoti, anadhigatānaṃ kusalānaṃ dhammānaṃ adhigamāya na chandaṃ janeti, adhigate kusale dhamme na ārakkhati, sātaccakiriyāya na sampādeti.	It’s when a monk is not skilled in profit, skilled in loss, and skilled in means. They don’t generate enthusiasm to achieve skillful Dharmas not yet achieved. They don’t protect skillful Dharmas they have achieved. And they don’t try to persevere in the task.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.	A monk who has these six factors is unable to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.	A monk who has six factors is able to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu āyakusalo ca hoti, apāyakusalo ca hoti, upāyakusalo ca hoti, anadhigatānaṃ kusalānaṃ dhammānaṃ adhigamāya chandaṃ janeti, adhigate kusale dhamme ārakkhati, sātaccakiriyāya sampādeti.	It’s when a monk is skilled in profit, skilled in loss, and skilled in means. They generate enthusiasm to achieve skillful Dharmas not yet achieved. They protect skillful Dharmas they have achieved. And they try to persevere in the task.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātun”ti.	A monk who has these six factors is able to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.”

AN 6.80 Mahantatta: Greatness

80. Mahantattasutta	80. Greatness
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva mahantattaṃ vepullattaṃ pāpuṇāti dhammesu.	“monks, a monk with six Dharmas soon acquires great and abundant good Dharmas.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu ālokabahulo ca hoti yogabahulo ca vedabahulo ca asantuṭṭhibahulo ca anikkhittadhuro ca kusalesu dhammesu uttari ca patāreti.	It’s when a monk is full of light, full of practice, full of inspiration, and full of eagerness. They don’t slack off when it comes to developing skillful Dharmas. They reach further.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu nacirasseva mahantattaṃ vepullattaṃ pāpuṇāti dhammesū”ti.	A monk who has these six Dharmas soon acquires great and abundant good Dharmas.”

AN 6.81 Paṭhamaniraya: Hell (1st)

81. Paṭhamanirayasutta	81. Hell (1st)
“Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with six Dharmas is cast down to hell.
Katamehi chahi?	What six?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pāpiccho ca, micchādiṭṭhi ca.	They kill living creatures, steal, commit sexual misconduct, and lie. And they have wicked desires and wrong view.
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these six Dharmas is cast down to hell.
Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with six Dharmas is raised up to heaven.
Katamehi chahi?	What six?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, appiccho ca, sammādiṭṭhi ca.	They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they have few desires and right view.
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these six Dharmas is raised up to heaven.”

AN 6.82 Dutiyaniraya: Hell (2nd)

82. Dutiyanirayasutta	82. Hell (2nd)
“Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with six Dharmas is cast down to hell.
Katamehi chahi?	What six?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, luddho ca, pagabbho ca.	They kill living creatures, steal, commit sexual misconduct, and lie. And they’re greedy and impudent.
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these six Dharmas is cast down to hell.
Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with six Dharmas is raised up to heaven.
Katamehi chahi?	What six?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, aluddho ca, appagabbho ca.	They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they’re not greedy or impudent.
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these six Dharmas is raised up to heaven.”

AN 6.83 Aggadhamma: The Best Thing

83. Aggadhammasutta	83. The Best Thing
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ.	“monks, a monk with six Dharmas can’t realize the best thing, perfection.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti, kāye ca jīvite ca sāpekkho hoti.	It’s when a monk is justifiable-trustless, shameless, imprudent, lazy, and witless. And they’re concerned with their body and their life.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ.	A monk with these six Dharmas can’t realize the best thing, perfection.
Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ.	A monk with six Dharmas can realize the best thing, perfection.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti, kāye ca jīvite ca anapekkho hoti.	It’s when a monk is justifiable-trustful, conscientious, prudent, energetic, and wise. And they have no concern for their body and their life.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo aggaṃ dhammaṃ arahattaṃ sacchikātun”ti.	A monk with these six Dharmas can realize the best thing, perfection.”

AN 6.84 Rattidivasa: Day and Night

84. Rattidivasasutta	84. Day and Night
“Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.	“monks, a monk with six Dharmas can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu mahiccho hoti, vighātavā, asantuṭṭho, itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, assaddho hoti, dussīlo hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.	It’s when a monk has many desires—they’re frustrated and not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re justifiable-trustless, unethical, unrememberful, and witless.
Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.	A monk with these six Dharmas can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	A monk with six Dharmas can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu na mahiccho hoti, avighātavā, santuṭṭho, itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, saddho hoti, sīlavā hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.	It’s when a monk doesn’t have many desires—they’re not frustrated but content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re justifiable-trustful, ethical, rememberful, and wise.
Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā, kusalesu dhammesu no parihānī”ti.	A monk with these six Dharmas can expect growth, not decline, in skillful Dharmas, whether by day or by night.”

❧

§ – AN 6 vagga 9 Sīti: Coolness

all

9. Sītivagga

9. Coolness

AN 6.85 Sītibhāva: Coolness

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85. Sītibhāvasutta	85. Coolness
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ.	“monks, a monk with six Dharmas can’t realize supreme coolness.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu	It’s when a monk
yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ na niggaṇhāti,	1) doesn’t keep their mind in check when they should.
yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ na paggaṇhāti,	2) They don’t exert their mind when they should.
yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ na sampahaṃseti,	3) They don’t encourage the mind when they should.
yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ na ajjhupekkhati,	4) They don’t watch over the mind with equanimous-observation when they should.
hīnādhimuttiko ca hoti,	5) They believe in low things.
sakkāyābhirato ca.	6) They love identity.

(reiterate)

Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ.

A monk with these six Dharmas can’t realize supreme coolness.

(6 opposites)

Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ.	A monk with six Dharmas can realize supreme coolness.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, paṇītādhimuttiko ca hoti nibbānābhirato ca.	It’s when a monk keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimous-observation when they should. They are committed to the sublime. They love nirvana.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātun”ti.	A monk with these six Dharmas can realize supreme coolness.”

AN 6.86 Āvaraṇa: Obstacles

86. Āvaraṇasutta	86. Obstacles
“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	“monks, someone with six Dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.
Katamehi chahi?	What six?
Kammāvaraṇatāya samannāgato hoti, kilesāvaraṇatāya samannāgato hoti, vipākāvaraṇatāya samannāgato hoti, assaddho ca hoti, acchandiko ca, duppañño ca.	They’re obstructed by deeds, asinine-inclinations, or results. And they’re justifiable-trustless, unenthusiastic, and witless.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with these six Dharmas is unable to enter the sure path with regards to skillful Dharmas, even when listening to the true Dharma.
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with six Dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi chahi?	What six?
Na kammāvaraṇatāya samannāgato hoti, na kilesāvaraṇatāya samannāgato hoti, na vipākāvaraṇatāya samannāgato hoti, saddho ca hoti, chandiko ca, paññavā ca.	They’re not obstructed by deeds, asinine-inclinations, or results. And they’re justifiable-trustful, enthusiastic, and wise.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.	Someone with these six Dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.”

AN 6.87 Voropita: A Murderer

87. Voropitasutta	87. A Murderer
“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	“monks, someone with six Dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.
Katamehi chahi?	What six?
Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṃgho bhinno hoti, duppañño hoti jaḷo eḷamūgo.	They murder their mother or father or a perfected one. They maliciously shed the blood of a Realized One. They cause a schism in the Saṅgha. They’re witless, dull, and stupid.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with these six Dharmas is unable to enter the sure path with regards to skillful Dharmas, even when listening to the true Dharma.
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with six Dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi chahi?	What six?
Na mātā jīvitā voropitā hoti, na pitā jīvitā voropito hoti, na arahaṃ jīvitā voropito hoti, na tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, na saṅgho bhinno hoti, paññavā hoti ajaḷo aneḷamūgo.	They don’t murder their mother or father or a perfected one. They don’t maliciously shed the blood of a Realized One. They don’t cause a schism in the Saṅgha. They’re not witless, dull, and stupid.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.	Someone with these six Dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.”

AN 6.88 Sussūsati: Wanting to Listen

88. Sussūsatisutta	88. Wanting to Listen
“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	“monks, someone with six Dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.
Katamehi chahi?	What six?
Tathāgatappavedite dhammavinaye desiyamāne na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, anatthaṃ gaṇhāti, atthaṃ riñcati, ananulomikāya khantiyā samannāgato hoti.	When The Dharma and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t lend an ear or apply their mind to understand them. They learn the incorrect meaning and reject the correct meaning. They accept views that contradict The Dharma.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with these six Dharmas is unable to enter the sure path with regards to skillful Dharmas, even when listening to the true Dharma.
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with six Dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi chahi?	What six?
Tathāgatappavedite dhammavinaye desiyamāne sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti, atthaṃ gaṇhāti, anatthaṃ riñcati, anulomikāya khantiyā samannāgato hoti.	When The Dharma and practice proclaimed by the Realized One is being taught they want to listen. They lend an ear and apply their mind to understand them. They learn the correct meaning and reject the incorrect meaning. They accept views that agree with The Dharma.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.	Someone with these six Dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.”

AN 6.89 Appahāya: Not Giving Up

89. Appahāyasutta	89. Not Giving Up
“Cha, bhikkhave, dhamme appahāya abhabbo diṭṭhisampadaṃ sacchikātuṃ.	“monks, without giving up six things you can’t become accomplished in view.
Katame cha?	What six?
Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ.	Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
Ime kho, bhikkhave, cha dhamme appahāya abhabbo diṭṭhisampadaṃ sacchikātuṃ.	Without giving up these six things you can’t become accomplished in view.
Cha, bhikkhave, dhamme pahāya bhabbo diṭṭhisampadaṃ sacchikātuṃ.	After giving up six things you can become accomplished in view.
Katame cha?	What six?
Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ.	Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo diṭṭhisampadaṃ sacchikātun”ti.	After giving up these six things you can become accomplished in view.”

AN 6.90 Pahīna: Given Up

90. Pahīnasutta	90. Given Up
“Chayime, bhikkhave, dhammā diṭṭhisampannassa puggalassa pahīnā.	“monks, a person accomplished in view has given up six things.
Katame cha?	What six?
Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, apāyagamanīyo rāgo, apāyagamanīyo doso, apāyagamanīyo moho.	Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
Ime kho, bhikkhave, cha dhammā diṭṭhisampannassa puggalassa pahīnā”ti.	A person accomplished in view has given up these six things.”

AN 6.91 Abhabba: Can’t Give Rise

91. Abhabbasutta	91. Can’t Give Rise
“Cha, bhikkhave, dhamme abhabbo diṭṭhisampanno puggalo uppādetuṃ.	“monks, a person accomplished in view can’t give rise to six things.
Katame cha?	What six?
Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ.	Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
Ime kho, bhikkhave, cha dhamme abhabbo diṭṭhisampanno puggalo uppādetun”ti.	A person accomplished in view can’t give rise to these six things.”

AN 6.92 Paṭhamaabhabbaṭṭhāna: Things That Can’t Be Done (1st)

92. Paṭhamaabhabbaṭṭhānasutta	92. Things That Can’t Be Done (1st)
“Chayimāni, bhikkhave, abhabbaṭṭhānāni.	“monks, these six things can’t be done.
Katamāni cha?	What six?
Abhabbo diṭṭhisampanno puggalo satthari agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo dhamme agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo saṅghe agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo sikkhāya agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo anāgamanīyaṃ vatthuṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo aṭṭhamaṃ bhavaṃ nibbattetuṃ.	A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, The Dharma, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.	These are the six things that can’t be done.”

AN 6.93 Dutiyaabhabbaṭṭhāna: Things That Can’t Be Done (2nd)

93. Dutiyaabhabbaṭṭhānasutta	93. Things That Can’t Be Done (2nd)
“Chayimāni, bhikkhave, abhabbaṭṭhānāni.	“monks, these six things can’t be done.
Katamāni cha?	What six?
Abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagantuṃ, abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagantuṃ, abhabbo diṭṭhisampanno puggalo kañci dhammaṃ attato upagantuṃ, abhabbo diṭṭhisampanno puggalo ānantariyaṃ kammaṃ kātuṃ, abhabbo diṭṭhisampanno puggalo kotūhalamaṅgalena suddhiṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo ito bahiddhā dakkhiṇeyyaṃ gavesituṃ.	A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for teachers worthy of offerings.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.	These are the six things that can’t be done.”

AN 6.94 Tatiyaabhabbaṭṭhāna: Things That Can’t Be Done (3rd)

94. Tatiyaabhabbaṭṭhānasutta	94. Things That Can’t Be Done (3rd)
“Chayimāni, bhikkhave, abhabbaṭṭhānāni.	“monks, these six things can’t be done.
Katamāni cha?	What six?
Abhabbo diṭṭhisampanno puggalo mātaraṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo pitaraṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo arahantaṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo tathāgatassa duṭṭhena cittena lohitaṃ uppādetuṃ, abhabbo diṭṭhisampanno puggalo saṅghaṃ bhindituṃ, abhabbo diṭṭhisampanno puggalo aññaṃ satthāraṃ uddisituṃ.	A person accomplished in view can’t murder their mother or father or a perfected one. They can’t maliciously shed the blood of the Realized One. They can’t cause a schism in the Saṅgha. They can’t acknowledge another teacher.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.	These are the six things that can’t be done.”

AN 6.95 Catutthaabhabbaṭṭhāna: Things That Can’t Be Done (4th)

95. Catutthaabhabbaṭṭhānasutta	95. Things That Can’t Be Done (4th)
“Chayimāni, bhikkhave, abhabbaṭṭhānāni.	“monks, these six things can’t be done.
Katamāni cha?	What six?
Abhabbo diṭṭhisampanno puggalo sayaṃkataṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo paraṃkataṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo sayaṃkatañca paraṃkatañca sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo asayaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo asayaṅkārañca aparaṅkārañca adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ.	A person accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise by chance, not made by oneself, by another, or by both.
Taṃ kissa hetu?	Why is that?
Tathā hissa, bhikkhave, diṭṭhisampannassa puggalassa hetu ca sudiṭṭho hetusamuppannā ca dhammā.	It is because a person accomplished in view has clearly seen causes and the dharma that arise from causes.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.	These are the six things that can’t be done.”

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§ – AN 6 vagga 10 Ānisaṃsa: Benefit

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10. Ānisaṃsavagga

10. Benefit

AN 6.96 Pātubhāva: Appearance

96. Pātubhāvasutta	96. Appearance
“Channaṃ, bhikkhave, pātubhāvo dullabho lokasmiṃ.	“monks, the appearance of six things is rare in the world.
Katamesaṃ channaṃ?	What six?
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, ariyāyatane paccājāti dullabhā lokasmiṃ, indriyānaṃ avekallatā dullabhā lokasmiṃ, ajaḷatā aneḷamūgatā dullabhā lokasmiṃ, kusale dhamme chando dullabho lokasmiṃ.	A Realized One, a perfected one, a fully awakened Buddha. A person who teaches The Dharma and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Not being dull and stupid. Enthusiasm for skillful Dharmas.
Imesaṃ kho, bhikkhave, channaṃ pātubhāvo dullabho lokasmin”ti.	The appearance of these six things is rare in the world.”

AN 6.97 Ānisaṃsa: Benefit

97. Ānisaṃsasutta	97. Benefit
“Chayime, bhikkhave, ānisaṃsā sotāpattiphalasacchikiriyāya.	“monks, these are the six benefits of realizing the fruit of stream-entry.
Katame cha?	What six?
Saddhammaniyato hoti, aparihānadhammo hoti, pariyantakatassa dukkhaṃ hoti, asādhāraṇena ñāṇena samannāgato hoti, hetu cassa sudiṭṭho, hetusamuppannā ca dhammā.	You’re bound for the true Dharma. You’re not liable to decline. You suffer only for a limited period. You have unshared knowledge. You’ve clearly seen causes and the dharma that arise from causes.
Ime kho, bhikkhave, cha ānisaṃsā sotāpattiphalasacchikiriyāyā”ti.	These are the six benefits of realizing the fruit of stream-entry.”

AN 6.98 Anicca: Impermanence

98. Aniccasutta	98. Impermanence
“‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s totally impossible for a monk who regards any condition as permanent to accept views that agree with The Dharma.
‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatī’ti netaṃ ṭhānaṃ vijjati.	Without accepting views that agree with The Dharma, it’s impossible to enter the sure path with regards to skillful Dharmas.
‘Sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti netaṃ ṭhānaṃ vijjati.	Without entering the sure path, it’s impossible to realize the fruit of stream-entry, once-return, non-return, or perfection.
‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṃ vijjati.	It’s totally possible for a monk who regards all conditions as impermanent to accept views that agree with The Dharma.
‘Anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatī’ti ṭhānametaṃ vijjati.	Having accepted views that agree with The Dharma, it’s possible to enter the sure path.
‘Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti ṭhānametaṃ vijjatī”ti.	Having entered the sure path, it’s possible to realize the fruit of stream-entry, once-return, non-return, or perfection.”

AN 6.99 Dukkha: Suffering

99. Dukkhasutta	99. Suffering
“So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ sukhato samanupassanto … pe …	“monks, it’s totally impossible for a monk who regards any condition as pleasurable to accept views that agree with The Dharma. …
sabbasaṅkhāre dukkhato samanupassanto … pe … ṭhānametaṃ vijjati”.	It’s totally possible for a monk who regards all conditions as suffering to accept views that agree with The Dharma. …”

AN 6.100 Anatta: Not-Self

100. Anattasutta	100. Not-Self
“So vata, bhikkhave, bhikkhu kañci dhammaṃ attato samanupassanto … pe …	“monks, it’s totally impossible for a monk who regards any condition as self to accept views that agree with The Dharma. …
sabbadhamme anattato samanupassanto … pe … ṭhānametaṃ vijjati”.	It’s totally possible for a monk who regards all things as not-self to accept views that agree with The Dharma. …”

AN 6.101 Nibbāna: nirvana'd

101. Nibbānasutta	101. nirvana'd
“‘So vata, bhikkhave, bhikkhu nibbānaṃ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṃ ṭhānaṃ vijjati. ‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatī’ti netaṃ ṭhānaṃ vijjati. ‘Sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s totally impossible for a monk who regards nirvana as suffering to accept views that agree with The Dharma. …
‘So vata, bhikkhave, bhikkhu nibbānaṃ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṃ vijjati. ‘Anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatī’ti ṭhānametaṃ vijjati. ‘Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti ṭhānametaṃ vijjatī”ti.	It’s totally possible for a monk who regards nirvana as pleasurable to accept views that agree with The Dharma. …”

AN 6.102 Anavatthita: Transience

102. Anavatthitasutta	102. Transience
“Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetuṃ.	“monks, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.
Katame cha?	What six?
‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṃ bhavissati, saṃyojanā ca me pahānaṃ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti.	‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to nirvana.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetun”ti.	Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.”

AN 6.103 Ukkhittāsika: With a Drawn Sword

103. Ukkhittāsikasutta	103. With a Drawn Sword
“Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā dukkhasaññaṃ upaṭṭhāpetuṃ.	“monks, seeing six benefits is quite enough to establish the perception of suffering in all conditions without qualification.
Katame cha?	What six?
‘Sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati, seyyathāpi ukkhittāsike vadhake.	1) ‘Perception of disenchantment will be established in me for all conditions, like a killer with a drawn sword.’
Sabbalokā ca me mano vuṭṭhahissati,	2) ‘My mind will rise above the whole world.’
nibbāne ca santadassāvī bhavissāmi,	3) ‘I will see nirvana as peaceful.’
anusayā ca me samugghātaṃ gacchissanti,	4) ‘My underlying tendencies will be uprooted.’
kiccakārī ca bhavissāmi,	5) ‘I will fulfill my duty.’
satthā ca me pariciṇṇo bhavissati mettāvatāyā’ti.	6) ‘I will have served my Teacher with friendly-kindness.’
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā dukkhasaññaṃ upaṭṭhāpetun”ti.	Seeing these six benefits is quite enough to establish the perception of suffering in all conditions without qualification.”

AN 6.104 Atammaya: Non-identification

104. Atammayasutta	104. Non-identification
“Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbadhammesu anodhiṃ karitvā anattasaññaṃ upaṭṭhāpetuṃ.	“monks, seeing six benefits is quite enough to establish the perception of not-self in all things without qualification.
Katame cha?	What six?
Sabbaloke ca atammayo bhavissāmi, ahaṅkārā ca me uparujjhissanti, mamaṅkārā ca me uparujjhissanti, asādhāraṇena ca ñāṇena samannāgato bhavissāmi, hetu ca me sudiṭṭho bhavissati, hetusamuppannā ca dhammā.	‘I will be without identification in the whole world.’ ‘My I-makings will stop.’ ‘My mine-makings will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the dharma that arise from causes.’
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbadhammesu anodhiṃ karitvā anattasaññaṃ upaṭṭhāpetun”ti.	Seeing these six benefits is quite enough to establish the perception of not-self in all things without qualification.”

AN 6.105 Bhava: States of Existence

105. Bhavasutta	105. States of Existence
“Tayome, bhikkhave, bhavā pahātabbā, tīsu sikkhāsu sikkhitabbaṃ.	“monks, you should give up these three states of existence. And you should train in three trainings.
Katame tayo bhavā pahātabbā?	What are the three states of existence you should give up?
Kāmabhavo, rūpabhavo, arūpabhavo—	Existence in the sensual realm, the realm of luminous form, and the formless realm.
ime tayo bhavā pahātabbā.	These are the three states of existence you should give up.
Katamāsu tīsu sikkhāsu sikkhitabbaṃ?	What are the three trainings you should train in?
Adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya—	The training in the higher ethics, the higher mind, and the higher wisdom.
imāsu tīsu sikkhāsu sikkhitabbaṃ.	These are the three trainings you should train in.
Yato kho, bhikkhave, bhikkhuno ime tayo bhavā pahīnā honti, imāsu ca tīsu sikkhāsu sikkhitasikkho hoti—	When a monk has given up these three states of existence and has trained in these three trainings
ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.	they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

AN 6.106 Taṇhā: Craving

106. Taṇhāsutta	106. Craving
“Tisso imā, bhikkhave, taṇhā pahātabbā, tayo ca mānā.	“monks, you should give up these three cravings and three conceits.
Katamā tisso taṇhā pahātabbā?	What three cravings should you give up?
Kāmataṇhā, bhavataṇhā, vibhavataṇhā—	Craving for sensual pleasures, craving for continued existence, and craving to end existence.
imā tisso taṇhā pahātabbā.	These are the three cravings you should give up.
Katame tayo mānā pahātabbā?	What three conceits should you give up?
Māno, omāno, atimāno—	Conceit, inferiority complex, and superiority complex.
ime tayo mānā pahātabbā.	These are the three conceits you should give up.
Yato kho, bhikkhave, bhikkhuno imā tisso taṇhā pahīnā honti, ime ca tayo mānā;	When a monk has given up these three cravings and these three conceits
ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.	they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

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§ – AN 6 vagga 11 Tika: Triads

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11. Tikavagga

11. Triads

AN 6.107 Rāga: Greed

107. Rāgasutta	107. Greed
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Rāgo, doso, moho.	Greed, hate, and delusion.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Rāgassa pahānāya asubhā bhāvetabbā, dosassa pahānāya mettā bhāvetabbā, mohassa pahānāya paññā bhāvetabbā.	You should develop the perception of ugliness to give up greed, friendly-kindness to give up hate, and wisdom to give up delusion.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

AN 6.108 Duccarita: Bad Conduct

108. Duccaritasutta	108. Bad Conduct
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ.	Bad conduct by way of body, speech, and mind.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Kāyaduccaritassa pahānāya kāyasucaritaṃ bhāvetabbaṃ, vacīduccaritassa pahānāya vacīsucaritaṃ bhāvetabbaṃ, manoduccaritassa pahānāya manosucaritaṃ bhāvetabbaṃ.	You should develop good bodily conduct to give up bad bodily conduct, good verbal conduct to give up bad verbal conduct, and good mental conduct to give up bad mental conduct.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

AN 6.109 Vitakka: Thoughts

109. Vitakkasutta	109. Thoughts
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Kāmavitakko, byāpādavitakko, vihiṃsāvitakko.	Sensual, malicious, and cruel thoughts.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Kāmavitakkassa pahānāya nekkhammavitakko bhāvetabbo, byāpādavitakkassa pahānāya abyāpādavitakko bhāvetabbo, vihiṃsāvitakkassa pahānāya avihiṃsāvitakko bhāvetabbo.	You should develop thoughts of renunciation to give up sensual thoughts, thoughts of friendly-kindness to give up malicious thoughts, and thoughts of kindness to give up cruel thoughts.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

AN 6.110 Saññā: Perceptions

110. Saññāsutta	110. Perceptions
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Kāmasaññā, byāpādasaññā, vihiṃsāsaññā.	Sensual, malicious, and cruel perceptions.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Kāmasaññāya pahānāya nekkhammasaññā bhāvetabbā, byāpādasaññāya pahānāya abyāpādasaññā bhāvetabbā, vihiṃsāsaññāya pahānāya avihiṃsāsaññā bhāvetabbā.	You should develop perceptions of renunciation to give up sensual perceptions, perceptions of friendly-kindness to give up malicious perceptions, and perceptions of kindness to give up cruel perceptions.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

AN 6.111 Dhātu: Elements

111. Dhātusutta	111. Elements
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Kāmadhātu, byāpādadhātu, vihiṃsādhātu.	The elements of sensuality, malice, and cruelty.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Kāmadhātuyā pahānāya nekkhammadhātu bhāvetabbā, byāpādadhātuyā pahānāya abyāpādadhātu bhāvetabbā, vihiṃsādhātuyā pahānāya avihiṃsādhātu bhāvetabbā.	You should develop the element of renunciation to give up the element of sensuality, the element of friendly-kindness to give up the element of malice, and the element of kindness to give up the element of cruelty.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

AN 6.112 Assāda: Gratification

112. Assādasutta	112. Gratification
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi.	The view that things are gratifying, the view of self, and wrong view.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā, attānudiṭṭhiyā pahānāya anattasaññā bhāvetabbā, micchādiṭṭhiyā pahānāya sammādiṭṭhi bhāvetabbā.	You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the view of self; and right view to give up wrong view.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

AN 6.113 Arati: Dissatisfaction

113. Aratisutta	113. Dissatisfaction
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Arati, vihiṃsā, adhammacariyā.	Dissatisfaction, cruelty, and non-Dharmic conduct.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Aratiyā pahānāya muditā bhāvetabbā, vihiṃsāya pahānāya avihiṃsā bhāvetabbā, adhammacariyāya pahānāya dhammacariyā bhāvetabbā.	You should develop rejoicing to give up negativity, kindness to give up cruelty, and Dharmic conduct to give up non-Dharmic conduct.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

AN 6.114 Santuṭṭhitā: Contentment

114. Santuṭṭhitāsutta	114. Contentment
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Asantuṭṭhitā, asampajaññaṃ, mahicchatā.	Discontent, lack of lucid-discerning, and having many wishes.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Asantuṭṭhitāya pahānāya santuṭṭhitā bhāvetabbā, asampajaññassa pahānāya sampajaññaṃ bhāvetabbaṃ, mahicchatāya pahānāya appicchatā bhāvetabbā.	You should develop contentment to give up discontent, lucid-discerning to give up lack of lucid-discerning, and having few wishes to give up having many wishes.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

AN 6.115 Dovacassatā: Hard to Admonish

115. Dovacassatāsutta	115. Hard to Admonish
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Dovacassatā, pāpamittatā, cetaso vikkhepo.	Being hard to admonish, bad friendship, and a scattered mind.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Dovacassatāya pahānāya sovacassatā bhāvetabbā, pāpamittatāya pahānāya kalyāṇamittatā bhāvetabbā, cetaso vikkhepassa pahānāya ānāpānassati bhāvetabbā.	You should develop being easy to correct to give up being hard to admonish, good friendship to give up bad friendship, and rememberfulness of breathing to give up a scattered mind.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

AN 6.116 Uddhacca: Restlessness

116. Uddhaccasutta	116. Restlessness
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Uddhaccaṃ, asaṃvaro, pamādo.	Restlessness, lack of restraint, and negligence.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Uddhaccassa pahānāya samatho bhāvetabbo, asaṃvarassa pahānāya saṃvaro bhāvetabbo, pamādassa pahānāya appamādo bhāvetabbo.	You should develop serenity to give up restlessness, restraint to give up lack of restraint, and assiduity to give up negligence.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

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§ – AN 6 vagga 12 Sāmañña: The Ascetic Life

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12. Sāmaññavagga

12. The Ascetic Life

AN 6.117 Kāyānupassī: Observing the Body

117. Kāyānupassīsutta	117. Observing the Body
“Cha, bhikkhave, dhamme appahāya abhabbo kāye kāyānupassī viharituṃ.	“monks, without giving up these six Dharmas you can’t meditate observing an aspect of the body.
Katame cha?	What six?
Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.	Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.
Ime kho, bhikkhave, cha dhamme appahāya abhabbo kāye kāyānupassī viharituṃ.	Without giving up these six Dharmas you can’t meditate observing an aspect of the body.
Cha, bhikkhave, dhamme pahāya bhabbo kāye kāyānupassī viharituṃ.	But after giving up these six Dharmas you can meditate observing an aspect of the body.
Katame cha?	What six?
Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.	Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo kāye kāyānupassī viharitun”ti.	After giving up these six Dharmas you can meditate observing an aspect of the body.”

AN 6.118 Dhammānupassī: Observing dharmas, Etc.

118. Dhammānupassīsutta	118. Observing dharmas, Etc.
“Cha, bhikkhave, dhamme appahāya abhabbo ajjhattaṃ kāye … pe …	“monks, without giving up six things you can’t meditate observing an aspect of the body internally …
bahiddhā kāye … pe …	body externally …
ajjhattabahiddhā kāye … pe …	body internally and externally …
ajjhattaṃ vedanāsu … pe …	sensations internally …
bahiddhā vedanāsu … pe …	sensations externally …
ajjhattabahiddhā vedanāsu … pe …	sensations internally and externally …
ajjhattaṃ citte … pe …	mind internally …
bahiddhā citte … pe …	mind externally …
ajjhattabahiddhā citte … pe …	mind internally and externally …
ajjhattaṃ dhammesu … pe …	dharmas internally …
bahiddhā dhammesu … pe …	dharmas externally …
ajjhattabahiddhā dhammesu dhammānupassī viharituṃ.	dharmas internally and externally.
Katame cha?	What six?
Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.	Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattabahiddhā dhammesu dhammānupassī viharitun”ti.	After giving up these six Dharmas you can meditate observing an aspect of dharmas internally and externally.”

AN 6.119 Tapussa: About Tapussa

119. Tapussasutta	119. About Tapussa
“Chahi, bhikkhave, dhammehi samannāgato tapusso gahapati tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyati.	“monks, having six Dharmas the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless.
Katamehi chahi?	What six?
Buddhe aveccappasādena, dhamme aveccappasādena, saṃghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā.	Experiential confidence in the Buddha, The Dharma, and the Saṅgha, and noble ethics, knowledge, and freedom.
Imehi kho, bhikkhave, chahi dhammehi samannāgato tapusso gahapati tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyatī”ti.	Having these six Dharmas the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless.”
120–139. Bhallikādisutta	120–139. About Bhallika, Etc.
“Chahi, bhikkhave, dhammehi samannāgato bhalliko gahapati … pe …	“monks, having six Dharmas the householders Bhallika …
sudatto gahapati anāthapiṇḍiko …	Sudatta Anāthapiṇḍika …
citto gahapati macchikāsaṇḍiko …	Citta of Macchikāsaṇḍa …
hatthako āḷavako …	Hatthaka of Āḷavī …
mahānāmo sakko …	Mahānāma the Sakyan …
uggo gahapati vesāliko …	Ugga of Vesālī …
uggato gahapati …	Uggata …
sūrambaṭṭho …	Sūra of Ambaṭṭha …
jīvako komārabhacco …	Jīvaka Komārabhacca …
nakulapitā gahapati …	Nakula’s father …
tavakaṇṇiko gahapati …	Tavakaṇṇika …
pūraṇo gahapati …	Pūraṇa …
isidatto gahapati …	Isidatta …
sandhāno gahapati …	Sandhāna …
vicayo gahapati …	Vijaya …
vijayamāhiko gahapati …	Vijayamāhita …
meṇḍako gahapati …	Meṇḍaka …
vāseṭṭho upāsako …	the lay followers Vāseṭṭha …
ariṭṭho upāsako …	Ariṭṭha …
sāraggo upāsako tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyati.	and Sāragga are certain about the Realized One, see the deathless, and live having realized the deathless.
Katamehi chahi?	What six?
Buddhe aveccappasādena, dhamme aveccappasādena, saṃghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā.	Experiential confidence in the Buddha, The Dharma, and the Saṅgha, and noble ethics, knowledge, and freedom.
Imehi kho, bhikkhave, chahi dhammehi samannāgato sāraggo upāsako tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyatī”ti.	Having these six Dharmas the lay follower Sāragga is certain about the Realized One, sees the deathless, and lives having realized the deathless.”
Aṅguttara Nikāya 6	Numbered Discourses 6

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§ – AN 6 vagga 13 Rāgapeyyāla: Abbreviated Texts Beginning with Greed

13. Rāgapeyyālavagga	13. Abbreviated Texts Beginning with Greed
140	140
“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā.	“For insight into greed, six things should be developed.
Katame cha?	What six?
Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ.	The unsurpassable seeing, listening, acquisition, training, service, and recollection.
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.	For insight into greed, these six things should be developed.”
141	141
“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā.	“For insight into greed, six things should be developed.
Katame cha?	What six?
Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.	The recollection of the Buddha, The Dharma, the Saṅgha, ethics, generosity, and the deities.
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.	For insight into greed, these six things should be developed.”
142	142
“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā.	“For insight into greed, six things should be developed.
Katame cha?	What six?
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.	The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.	For insight into greed, these six things should be developed.”
143–169	143–169
“Rāgassa, bhikkhave, pariññāya … pe …	“For the complete understanding of greed …
parikkhayāya …	complete ending …
pahānāya …	giving up …
khayāya …	ending …
vayāya …	vanishing …
virāgāya …	fading away …
nirodhāya …	cessation …
cāgāya …	giving away …
paṭinissaggāya cha dhammā bhāvetabbā”.	letting go of greed these six things should be developed.”
170-649	170-649
	“Of hate … “Dosassa …pe… delusion … mohassa … anger … kodhassa … hostility … upanāhassa … disdain … makkhassa … contempt … paḷāsassa … jealousy … issāya … stinginess … macchariyassa … deceitfulness … māyāya … deviousness … sāṭheyyassa … obstinacy … thambhassa … aggression … sārambhassa … conceit … mānassa … arrogance … atimānassa … vanity … madassa … for insight into negligence … pamādassa abhiññāya …pe… complete understanding … pariññāya … complete ending … parikkhayāya … giving up … pahānāya … ending … khayāya … vanishing … vayāya … fading away … virāgāya … cessation … nirodhāya … giving away … cāgāya … letting go of negligence paṭinissaggāya …pe… these six things should be developed.” ime cha dhammā bhāvetabbā”ti.
	That is what the Buddha said. Idamavoca bhagavā. Satisfied, the monks were happy with what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
	Rāgapeyyālaṁ niṭṭhitaṁ.
	The Book of the Sixes is finished. Chakkanipātapāḷi niṭṭhitā.

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AN 7 Sattakanipāta
The Book of the Sevens

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(cst4)	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 7	Numbered Discourses 7

§ – AN 7 vagga 1 Dhana: Wealth

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1. Dhanavagga

1. Wealth

AN 7.1 Paṭhamapiya: Pleasing (1st)

1. Paṭhamapiyasutta	1. Pleasing (1st)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a monk with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.
Katamehi sattahi?	What seven?
Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca hoti, anavaññattikāmo ca hoti, ahiriko ca hoti, anottappī ca, pāpiccho ca, micchādiṭṭhi ca.	It’s when a monk desires material possessions, honor, and to be looked up to. They lack shame and dread. They have wicked desires and wrong view.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A monk with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.
Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti, manāpo ca garu ca bhāvanīyo ca.	A monk with seven qualities is liked and approved by their spiritual companions, respected and admired.
Katamehi sattahi?	What seven?
Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca hoti, na anavaññattikāmo ca hoti, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca.	It’s when a monk doesn’t desire material possessions, honor, and to be looked up to. They have shame and dread. They have few desires and right view.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A monk with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

AN 7.2 Dutiyapiya: Pleasing (2nd)

2. Dutiyapiyasutta	2. Pleasing (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a monk with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.
Katamehi sattahi?	What seven?
Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca hoti, anavaññattikāmo ca hoti, ahiriko ca hoti, anottappī ca, issukī ca, maccharī ca.	It’s when a monk desires material possessions, honor, and to be looked up to. They lack shame and dread. They’re envious and mean.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A monk with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.
Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A monk with seven qualities is liked and approved by their spiritual companions, respected and admired.
Katamehi sattahi?	What seven?
Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca hoti, na anavaññattikāmo ca hoti, hirīmā ca hoti, ottappī ca, anissukī ca, amaccharī ca.	It’s when a monk doesn’t desire material possessions, honor, and to be looked up to. They have shame and dread. They’re not envious or mean.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A monk with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

AN 7.3 Saṅkhittabala: Powers in Brief

3. Saṅkhittabalasutta	3. Powers in Brief
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme … pe …	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …
sattimāni, bhikkhave, balāni.	“monks, there are these seven powers.
Katamāni satta?	What seven?
Saddhābalaṃ, vīriyabalaṃ, hirībalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.	The powers of justifiable-trust, vigor, shame, dread, rememberfulness, undistractible-lucidity, and wisdom.
Imāni kho, bhikkhave, satta balānīti.	These are the seven powers.”
Saddhābalaṃ vīriyañca,	“The powers are justifiable-trust and vigor,
hirī ottappiyaṃ balaṃ;	shame and dread,
Satibalaṃ samādhi ca,	rememberfulness and undistractible-lucidity,
paññā ve sattamaṃ balaṃ;	and wisdom as the seventh power.
Etehi balavā bhikkhu,	Empowered by these,
sukhaṃ jīvati paṇḍito.	an astute monk lives happily.
Yoniso vicine dhammaṃ,	They should examine The Dharma rationally,
paññāyatthaṃ vipassati;	discerning the meaning with wisdom.
Pajjotasseva nibbānaṃ,	The liberation of their heart
vimokkho hoti cetaso”ti.	is like a lamp going out.”

AN 7.4 Vitthatabala: Powers in Detail

4. Vitthatabalasutta	4. Powers in Detail
“Sattimāni, bhikkhave, balāni.	“monks, there are these seven powers.
Katamāni satta?	What seven?
Saddhābalaṃ, vīriyabalaṃ, hirībalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.	The powers of justifiable-trust, vigor, shame, dread, rememberfulness, undistractible-lucidity, and wisdom.
Katamañca, bhikkhave, saddhābalaṃ?	And what is the power of justifiable-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho … pe … satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Idaṃ vuccati, bhikkhave, saddhābalaṃ. (1)	This is called the power of justifiable-trust.
Katamañca, bhikkhave, vīriyabalaṃ?	And what is the power of vigor?
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	It’s when a monk lives with vigor roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Idaṃ vuccati, bhikkhave, vīriyabalaṃ. (2)	This is called the power of vigor.
Katamañca, bhikkhave, hirībalaṃ?	And what is the power of shame?
Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	It’s when a noble-one's-disciple has a shame. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about acquiring any bad, unskillful Dharmas.
Idaṃ vuccati, bhikkhave, hirībalaṃ. (3)	This is called the power of shame.
Katamañca, bhikkhave, ottappabalaṃ?	And what is the power of dread?
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	It’s when a noble-one's-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 the acquiring of any bad, unskillful Dharmas.
Idaṃ vuccati, bhikkhave, ottappabalaṃ. (4)	This is called the power of dread.
Katamañca, bhikkhave, satibalaṃ?	And what is the power of rememberfulness?
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.	It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
Idaṃ vuccati, bhikkhave, satibalaṃ. (5)	This is called the power of rememberfulness.
Katamañca, bhikkhave, samādhibalaṃ?	And what is the power of undistractible-lucidity?
Idha, bhikkhave, ariyasāvako vivicceva kāmehi … pe … Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation. …
This is called the power of immersion.	catutthaṃ jhānaṃ upasampajja viharati.
	Idaṃ vuccati, bhikkhave, samādhibalaṃ. (6)
Katamañca, bhikkhave, paññābalaṃ?	And what is the power of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññābalaṃ. (7)	This is called the power of wisdom.
Imāni kho, bhikkhave, satta balānīti.	These are the seven powers.”
Saddhābalaṃ vīriyañca,	“The powers are justifiable-trust and vigor,
hirī ottappiyaṃ balaṃ;	shame and dread,
Satibalaṃ samādhi ca,	rememberfulness and undistractible-lucidity,
paññā ve sattamaṃ balaṃ;	and wisdom as the seventh power.
Etehi balavā bhikkhu,	Empowered by these,
sukhaṃ jīvati paṇḍito.	an astute monk lives happily.
Yoniso vicine dhammaṃ,	They should examine The Dharma rationally,
paññāyatthaṃ vipassati;	discerning the meaning with wisdom.
Pajjotasseva nibbānaṃ,	The liberation of their heart
vimokkho hoti cetaso”ti.	is like a lamp going out.”

❧

AN 7.5 Saṅkhittadhana: Wealth in Brief

5. Saṅkhittadhanasutta	5. Wealth in Brief
“Sattimāni, bhikkhave, dhanāni.	“monks, there are these seven kinds of wealth.
Katamāni satta?	What seven?
Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.	The wealth of justifiable-trust, ethical conduct, shame, dread, learning, generosity, and wisdom.
Imāni kho, bhikkhave, satta dhanānīti.	These are the seven kinds of wealth.”
Saddhādhanaṃ sīladhanaṃ,	“justifiable-trust and ethical conduct are kinds of wealth,
hirī ottappiyaṃ dhanaṃ;	as are shame and dread,
Sutadhanañca cāgo ca,	learning and generosity,
paññā ve sattamaṃ dhanaṃ.	and wisdom is the seventh kind of wealth.
Yassa ete dhanā atthi,	When a woman or man
itthiyā purisassa vā;	has these kinds of wealth,
Adaliddoti taṃ āhu,	they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.	their life is not in vain.
Tasmā saddhañca sīlañca,	So let the wise devote themselves
Pasādaṃ dhammadassanaṃ;	to justifiable-trust, ethical behaviour,
Anuyuñjetha medhāvī,	confidence, and insight into The Dharma,
Saraṃ buddhāna sāsanan”ti.	remembering the instructions of the Buddhas.”

AN 7.6 Vitthatadhana: Wealth in Detail

6. Vitthatadhanasutta	6. Wealth in Detail
“Sattimāni, bhikkhave, dhanāni.	“monks, there are these seven kinds of wealth.
Katamāni satta?	What seven?
Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.	The wealth of justifiable-trust, ethical conduct, shame, dread, learning, generosity, and wisdom.
Katamañca, bhikkhave, saddhādhanaṃ?	And what is the wealth of justifiable-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ: ‘itipi so bhagavā arahaṃ sammāsambuddho … pe … buddho bhagavā’ti.	It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening …
Idaṃ vuccati, bhikkhave, saddhādhanaṃ. (1)	This is called the wealth of justifiable-trust.
Katamañca, bhikkhave, sīladhanaṃ?	And what is the wealth of ethical conduct?
Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when a noble-one's-disciple doesn’t kill living creatures, steal, commit sexual misconduct, use speech that’s false, divisive, harsh, or nonsensical, or consume alcoholic drinks that cause negligence.
Idaṃ vuccati, bhikkhave, sīladhanaṃ. (2)	This is called the wealth of ethical conduct.
Katamañca, bhikkhave, hirīdhanaṃ?	And what is the wealth of shame?
Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	It’s when a noble-one's-disciple has a shame. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful Dharmas.
Idaṃ vuccati, bhikkhave, hirīdhanaṃ. (3)	This is called the wealth of shame.
Katamañca, bhikkhave, ottappadhanaṃ?	And what is the wealth of dread?
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	It’s when a noble-one's-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 the acquiring of any bad, unskillful Dharmas.
Idaṃ vuccati, bhikkhave, ottappadhanaṃ. (4)	This is called the wealth of dread.
Katamañca, bhikkhave, sutadhanaṃ?	And what is the wealth of learning?
Idha, bhikkhave, ariyasāvako bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti. Tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	It’s when a noble-one's-disciple is very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.
Idaṃ vuccati, bhikkhave, sutadhanaṃ. (5)	This is called the wealth of learning.
Katamañca, bhikkhave, cāgadhanaṃ?	And what is the wealth of generosity?
Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato.	It’s when a noble-one's-disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Idaṃ vuccati, bhikkhave, cāgadhanaṃ. (6)	This is called the wealth of generosity.
Katamañca, bhikkhave, paññādhanaṃ?	And what is the wealth of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti … pe … sammā dukkhakkhayagāminiyā.	It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññādhanaṃ. (7)	This is called the wealth of wisdom.
Imāni kho, bhikkhave, sattadhanānīti.	These are the seven kinds of wealth.”
Saddhādhanaṃ sīladhanaṃ,	“justifiable-trust and ethical conduct are kinds of wealth,
hirī ottappiyaṃ dhanaṃ;	as are shame and dread,
Sutadhanañca cāgo ca,	learning and generosity,
paññā ve sattamaṃ dhanaṃ.	and wisdom is the seventh kind of wealth.
Yassa ete dhanā atthi,	When a woman or man
itthiyā purisassa vā;	has these kinds of wealth,
Adaliddoti taṃ āhu,	they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.	their life is not in vain.
Tasmā saddhañca sīlañca,	So let the wise devote themselves
pasādaṃ dhammadassanaṃ;	to justifiable-trust, ethical behaviour,
Anuyuñjetha medhāvī,	confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan”ti.	remembering the instructions of the Buddhas.”

❧

AN 7.7 Ugga: With Ugga

7. Uggasutta	7. With Ugga
Atha kho uggo rājamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo rājamahāmatto bhagavantaṃ etadavoca:	Then Ugga the government minister went up to the Buddha, bowed, sat down to one side, and said to him:
“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yāva aḍḍho cāyaṃ, bhante, migāro rohaṇeyyo yāva mahaddhano yāva mahābhogo”ti.	Migāra of Rohaṇa is so rich, so very wealthy.”
“Kīva aḍḍho panugga, migāro rohaṇeyyo, kīva mahaddhano, kīva mahābhogo”ti?	“But Ugga, how rich is he?”
“Sataṃ, bhante, satasahassānaṃ hiraññassa, ko pana vādo rūpiyassā”ti.	“He has a hundred thousand gold coins, not to mention the silver!”
“Atthi kho etaṃ, ugga, dhanaṃ netaṃ ‘natthī’ti vadāmīti.	“Well, Ugga, that is wealth, I can’t deny it.
Tañca kho etaṃ, ugga, dhanaṃ sādhāraṇaṃ agginā udakena rājūhi corehi appiyehi dāyādehi.	But fire, water, rulers, thieves, and unloved heirs all take a share of that wealth.
Satta kho imāni, ugga, dhanāni asādhāraṇāni agginā udakena rājūhi corehi appiyehi dāyādehi.	There are these seven kinds of wealth that they can’t take a share of.
Katamāni satta?	What seven?
Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.	The wealth of justifiable-trust, ethical conduct, shame, dread, learning, generosity, and wisdom.
Imāni kho, ugga, satta dhanāni asādhāraṇāni agginā udakena rājūhi corehi appiyehi dāyādehīti.	There are these seven kinds of wealth that fire, water, rulers, thieves, and unloved heirs can’t take a share of.”
Saddhādhanaṃ sīladhanaṃ,	“justifiable-trust and ethical conduct are kinds of wealth,
hirī ottappiyaṃ dhanaṃ;	as are shame and dread,
Sutadhanañca cāgo ca,	learning and generosity,
paññā ve sattamaṃ dhanaṃ.	and wisdom is the seventh kind of wealth.
Yassa ete dhanā atthi,	When a woman or man
itthiyā purisassa vā;	has these kinds of wealth,
Sa ve mahaddhano loke,	they’re really rich in the world,
ajeyyo devamānuse.	invincible among gods and humans.
Tasmā saddhañca sīlañca,	So let the wise devote themselves
pasādaṃ dhammadassanaṃ;	to justifiable-trust, ethical behaviour,
Anuyuñjetha medhāvī,	confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan”ti.	remembering the instructions of the Buddhas.”

AN 7.8 Saṃyojana: Fetters

8. Saṃyojanasutta	8. Fetters
“Sattimāni, bhikkhave, saṃyojanāni.	“monks, there are these seven fetters.
Katamāni satta?	What seven?
Anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, avijjāsaṃyojanaṃ.	The fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Imāni kho, bhikkhave, satta saṃyojanānī”ti.	These are the seven fetters.”

AN 7.9 Pahāna: Giving Up

9. Pahānasutta	9. Giving Up
“Sattannaṃ, bhikkhave, saṃyojanānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.	“monks, the spiritual life is lived to give up and cut out these seven fetters.
Katamesaṃ sattannaṃ?	What seven?
Anunayasaṃyojanassa pahānāya samucchedāya brahmacariyaṃ vussati, paṭighasaṃyojanassa … pe … diṭṭhisaṃyojanassa … vicikicchāsaṃyojanassa … mānasaṃyojanassa … bhavarāgasaṃyojanassa … avijjāsaṃyojanassa pahānāya samucchedāya brahmacariyaṃ vussati.	The fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Imesaṃ kho, bhikkhave, sattannaṃ saṃyojanānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.	The spiritual life is lived to give up and cut out these seven fetters.
Yato ca kho, bhikkhave, bhikkhuno anunayasaṃyojanaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Paṭighasaṃyojanaṃ … pe … diṭṭhisaṃyojanaṃ … vicikicchāsaṃyojanaṃ … mānasaṃyojanaṃ … bhavarāgasaṃyojanaṃ … avijjāsaṃyojanaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.	When a monk has given up the fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future—
Ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.	they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

AN 7.10 Macchariya: Stinginess

10. Macchariyasutta	10. Stinginess
“Sattimāni, bhikkhave, saṃyojanāni.	“monks, there are these seven fetters.
Katamāni satta?	What seven?
Anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ.	The fetters of compliance, repulsion, views, doubt, conceit, envy, and stinginess.
Imāni kho, bhikkhave, satta saṃyojanānī”ti.	These are the seven fetters.”

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§ – AN 7 vagga 2 Anusaya: Tendencies

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2. Anusayavagga

2. Tendencies

AN 7.11 Paṭhamaanusaya: Underlying Tendencies

11. Paṭhamaanusayasutta	11. Underlying Tendencies
“Sattime, bhikkhave, anusayā.	“monks, there are these seven underlying tendencies.
Katame satta?	What seven?
Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.	The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Ime kho, bhikkhave, satta anusayā”ti.	These are the seven underlying tendencies.”

AN 7.12 Dutiyaanusaya: Tendencies

12. Dutiyaanusayasutta	12. Tendencies
“Sattannaṃ, bhikkhave, anusayānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.	“monks, the spiritual life is lived to give up and cut out these seven underlying tendencies.
Katamesaṃ sattannaṃ?	What seven?
Kāmarāgānusayassa pahānāya samucchedāya brahmacariyaṃ vussati, paṭighānusayassa … pe … diṭṭhānusayassa … vicikicchānusayassa … mānānusayassa … bhavarāgānusayassa … avijjānusayassa pahānāya samucchedāya brahmacariyaṃ vussati.	The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Imesaṃ kho, bhikkhave, sattannaṃ anusayānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.	The spiritual life is lived to give up and cut out these seven underlying tendencies.
Yato ca kho, bhikkhave, bhikkhuno kāmarāgānusayo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Paṭighānusayo … pe … diṭṭhānusayo … vicikicchānusayo … mānānusayo … bhavarāgānusayo … avijjānusayo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	When a monk has given up the underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future—
Ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.	they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

AN 7.13 Kula: A Family

13. Kulasutta	13. A Family
“Sattahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ.	“monks, visiting a family with seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.
Katamehi sattahi?	What seven?
Na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti, paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ.	They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully.
Imehi kho, bhikkhave, sattahi aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ.	Visiting a family with these seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.
Sattahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīdituṃ.	Visiting a family with seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.
Katamehi sattahi?	What seven?
Manāpena paccuṭṭhenti, manāpena abhivādenti, manāpena āsanaṃ denti, santamassa na pariguhanti, bahukampi bahukaṃ denti, paṇītampi paṇītaṃ denti, sakkaccaṃ denti no asakkaccaṃ.	They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly.
Imehi kho, bhikkhave, sattahi aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīditun”ti.	Visiting a family with these seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”

AN 7.14 Puggala: Persons

14. Puggalasutta	14. Persons
“Sattime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa.	“monks, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame satta?	What seven?
Ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.	The one freed both ways, the one freed by wisdom, the direct witness, the one attained to view, the one freed by justifiable-trust, the follower of the Dharmas, and the follower by justifiable-trust.
Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassā”ti.	These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.”

AN 7.15 Udakūpamā: A Simile With Water

15. Udakūpamāsutta	15. A Simile With Water
“Sattime, bhikkhave, udakūpamā puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these seven people found in the world are like those in water.
Katame satta?	What seven?
Idha, bhikkhave, ekacco puggalo sakiṃ nimuggo nimuggova hoti;	One person sinks under once and stays under.
idha pana, bhikkhave, ekacco puggalo ummujjitvā nimujjati;	One person rises up then sinks under.
idha pana, bhikkhave, ekacco puggalo ummujjitvā ṭhito hoti;	One person rises up then stays put.
idha pana, bhikkhave, ekacco puggalo ummujjitvā vipassati viloketi;	One person rises up then sees and discerns.
idha pana, bhikkhave, ekacco puggalo ummujjitvā patarati;	One person rises up then crosses over.
idha pana, bhikkhave, ekacco puggalo ummujjitvā patigādhappatto hoti;	One person rises up then finds a footing.
idha pana, bhikkhave, ekacco puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.	One person has risen up, crossed over, and gone beyond, and that brahmin stands on the shore.
Kathañca, bhikkhave, puggalo sakiṃ nimuggo nimuggova hoti?	And what kind of person sinks under once and stays under?
Idha, bhikkhave, ekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi.	It’s the kind of person who has exclusively dark, unskillful Dharmas.
Evaṃ kho, bhikkhave, puggalo sakiṃ nimuggo nimuggova hoti. (1)	This kind of person sinks under once and stays under.
Kathañca, bhikkhave, puggalo ummujjitvā nimujjati?	And what kind of person rises up then sinks under?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe … sādhu ottappaṃ … sādhu vīriyaṃ … sādhu paññā kusalesu dhammesūti.	It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
Tassa sā saddhā neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā hirī … pe … tassa taṃ ottappaṃ … tassa taṃ vīriyaṃ … tassa sā paññā neva tiṭṭhati no vaḍḍhati hāyatiyeva.	However their justifiable-trust, shame, dread, vigor, and wisdom don’t last or grow, but dwindle away.
Evaṃ kho, bhikkhave, puggalo ummujjitvā nimujjati. (2)	This kind of person rises up then sinks under.
Kathañca, bhikkhave, puggalo ummujjitvā ṭhito hoti?	And what kind of person rises up then stays put?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe … sādhu ottappaṃ … sādhu vīriyaṃ … sādhu paññā kusalesu dhammesūti.	It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
Tassa sā saddhā neva hāyati no vaḍḍhati ṭhitā hoti. Tassa sā hirī … pe … tassa taṃ ottappaṃ … tassa taṃ vīriyaṃ … tassa sā paññā neva hāyati no vaḍḍhati ṭhitā hoti.	And their justifiable-trust, shame, dread, vigor, and wisdom lasts, neither dwindling nor growing.
Evaṃ kho, bhikkhave, puggalo ummujjitvā ṭhito hoti. (3)	This kind of person rises up then stays put.
Kathañca, bhikkhave, puggalo ummujjitvā vipassati viloketi?	And what kind of person rises up then sees and discerns?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe … sādhu ottappaṃ … sādhu vīriyaṃ … sādhu paññā kusalesu dhammesūti.	It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Evaṃ kho, bhikkhave, puggalo ummujjitvā vipassati viloketi. (4)	This kind of person rises out then sees and discerns.
Kathañca, bhikkhave, puggalo ummujjitvā patarati?	And what kind of person rises up then crosses over?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe … sādhu ottappaṃ … sādhu vīriyaṃ … sādhu paññā kusalesu dhammesūti.	It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Evaṃ kho, bhikkhave, puggalo ummujjitvā patarati. (5)	This kind of person rises up then crosses over.
Kathañca, bhikkhave, puggalo ummujjitvā patigādhappatto hoti?	And what kind of person rises up then finds a footing?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe … sādhu ottappaṃ … sādhu vīriyaṃ … sādhu paññā kusalesu dhammesūti.	It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	With the ending of the five lower fetters they’re reborn spontaneously. They are nirvana'd there, and are not liable to return from that world.
Evaṃ kho, bhikkhave, puggalo ummujjitvā patigādhappatto hoti. (6)	This kind of person rises up then finds a footing.
Kathañca, bhikkhave, puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.	And what kind of person has risen up, crossed over, and gone beyond, a brahmin who stands on the shore?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe … sādhu ottappaṃ … sādhu vīriyaṃ … sādhu paññā kusalesu dhammesūti.	It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Evaṃ kho, bhikkhave, puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo. (7)	This kind of person has risen up, crossed over, and gone beyond, a brahmin who stands on the shore.
Ime kho, bhikkhave, satta udakūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These seven people found in the world are like those in water.”

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AN 7.16 Aniccānupassī: Observing Impermanence

16. Aniccānupassīsutta	16. Observing Impermanence
“Sattime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa.	“monks, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame satta?	What seven?
Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.	First, take a person who meditates observing impermanence in all conditions. They perceive impermanence and experience impermanence. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom.
So āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Ayaṃ, bhikkhave, paṭhamo puggalo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	This is the first person.
Puna caparaṃ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.	Next, take a person who meditates observing impermanence in all conditions.
Tassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca.	Their defilements and their life come to an end at exactly the same time.
Ayaṃ, bhikkhave, dutiyo puggalo āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassa.	This is the second person.
Puna caparaṃ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.	Next, take a person who meditates observing impermanence in all conditions.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti … pe …	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next. …
upahaccaparinibbāyī hoti … pe …	With the ending of the five lower fetters they’re nirvana'd upon landing. …
asaṅkhāraparinibbāyī hoti … pe …	With the ending of the five lower fetters they’re nirvana'd without extra effort. …
sasaṅkhāraparinibbāyī hoti … pe …	With the ending of the five lower fetters they’re nirvana'd with extra effort. …
uddhaṃsoto hoti akaniṭṭhagāmī.	With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Ayaṃ, bhikkhave, sattamo puggalo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	This is the seventh person
Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassā”ti.	These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.”

AN 7.17 Dukkhānupassī: Observing Suffering

17. Dukkhānupassīsutta	17. Observing Suffering
Sattime, bhikkhave, puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassa.	“monks, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame satta?	What seven?
Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu dukkhānupassī viharati … pe ….	First, take a person who meditates observing suffering in all conditions. They perceive suffering and experience suffering. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. …”

AN 7.18 Anattānupassī: Observing Not-self

18. Anattānupassīsutta	18. Observing Not-self
Sabbesu dhammesu anattānupassī viharati … pe ….	“First, take a person who meditates observing not-self in all things. They perceive not-self and experience not-self. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. …”

AN 7.19 Nibbāna: nirvana

19. Nibbānasutta	19. nirvana
“Nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.	“First, take a person who meditates observing the happiness in nirvana. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom.
So āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Ayaṃ bhikkhave, paṭhamo puggalo āhuneyyo … pe … puññakkhettaṃ lokassa.	This is the first person worthy of offerings.
Puna caparaṃ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.	Next, take a person who meditates observing the happiness in nirvana. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom.
Tassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca.	Their defilements and their life come to an end at exactly the same time.
Ayaṃ, bhikkhave, dutiyo puggalo āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassa.	This is the second person.
Puna caparaṃ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.	Next, take a person who meditates observing the happiness in nirvana. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti … pe …	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next. …
upahaccaparinibbāyī hoti … pe …	With the ending of the five lower fetters they’re nirvana'd upon landing. …
asaṅkhāraparinibbāyī hoti … pe …	With the ending of the five lower fetters they’re nirvana'd without extra effort. …
sasaṅkhāraparinibbāyī hoti … pe …	With the ending of the five lower fetters they’re nirvana'd with extra effort. …
uddhaṃsoto hoti akaniṭṭhagāmī.	With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Ayaṃ, bhikkhave, sattamo puggalo āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassa.	This is the seventh person.
Ime kho, bhikkhave, satta puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.”

AN 7.20 Niddasavatthu: Qualifications for Graduation

20. Niddasavatthusutta	20. Qualifications for Graduation
“Sattimāni, bhikkhave, niddasavatthūni.	“monks, there are these seven qualifications for graduation.
Katamāni satta?	What seven?
Idha, bhikkhave, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo,	It’s when a monk has a ardent enthusiasm to undertake the training …
dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo,	to examine the Dharmas …
icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo,	to get rid of desires …
paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo,	for retreat …
vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo,	to rouse up vigor …
satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo,	for rememberfulness and alertness …
diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo.	to comprehend theoretically. And they don’t lose these desires in the future.
Imāni kho, bhikkhave, satta niddasavatthūnī”ti.	These are the seven qualifications for graduation.”

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§ – AN 7 vagga 3 Vajjisattaka: The Vajji Seven

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3. Vajjisattakavagga

3. The Vajji Seven

AN 7.21 Sārandada: At Sārandada

21. Sārandadasutta	21. At Sārandada
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati sārandade cetiye.	At one time the Buddha was staying near Vesālī, at the Sarandada Tree-shrine.
Atha kho sambahulā licchavī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te licchavī bhagavā etadavoca:	Then several Licchavis went up to the Buddha, bowed, sat down to one side, and the Buddha said to these Licchavis:
“satta vo, licchavī, aparihāniye dhamme desessāmi.	“Licchavis, I will teach you these seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te licchavī bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katame ca, licchavī, satta aparihāniyā dhammā?	“And what are the seven dharmas that prevent decline?
Yāvakīvañca, licchavī, vajjī abhiṇhaṃ sannipātā bhavissanti sannipātabahulā;	As long as the Vajjis meet frequently and have many meetings,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (1)	they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti;	As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (2)	they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjī apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti;	As long as the Vajjis don’t make new decrees or abolish existing decrees, but undertake and follow the traditional Vajjian dharmas as they have been decreed,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (3)	they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti;	As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (4)	they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti;	As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (5)	they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti;	As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (6)	they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati:	As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that
‘kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’ti;	more perfected ones might come to the realm and those already here may live in comfort,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (7)	they can expect growth, not decline.
Yāvakīvañca, licchavī, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti;	As long as these seven dharmas that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.	they can expect growth, not decline.”

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AN 7.22 Vassakāra: With Vassakāra

22. Vassakārasutta	22. With Vassakāra
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti.	Now at that time King Ajātasattu Vedehiputta of Māgadha wanted to invade the Vajjis.
So evamāha:	He declared:
“ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī”ti.	“I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!”
Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ māgadhamahāmattaṃ āmantesi:	And then King Ajātasattu addressed Vassakāra the brahmin minister of Māgadha:
“ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha: ‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.	“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
Evañca vadehi:	And then say:
‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.	‘Sir, King Ajātasattu Vedehiputta of Māgadha wants to invade the Vajjis.
So evamāha—	He has declared:
ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī’ti.	“I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!”’
Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi.	Remember well how the Buddha answers and tell it to me.
Na hi tathāgatā vitathaṃ bhaṇantī”ti.	For Realized Ones say nothing that is not so.”
“Evaṃ, bho”ti kho vassakāro brāhmaṇo māgadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	“Yes, sir,” Vassakāra replied. He went to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo māgadhamahāmatto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati.	“Master Gotama, King Ajātasattu bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.	King Ajātasattu wants to invade the Vajjis.
So evamāha:	He has declared:
‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī’”ti.	‘I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!’”
Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno.	Now at that time Venerable Ānanda was standing behind the Buddha fanning him.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to him:
“kinti te, ānanda, sutaṃ: ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti?	“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”
“Sutaṃ metaṃ, bhante: ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (1)	“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?	Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”
“Sutaṃ metaṃ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (2)	“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjī apaññattaṃ na paññāpenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?	Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian dharmas as they have been decreed?”
“Sutaṃ metaṃ, bhante: ‘vajjī apaññattaṃ na paññāpenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (3)	“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian dharmas as they have been decreed, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjī ye te vajjīnaṃ vajjimahallakā te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti?	Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”
“Sutaṃ metaṃ, bhante: ‘vajjī ye te vajjīnaṃ vajjimahallakā te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (4)	“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’”ti?	Ānanda, have you heard that the Vajjis don’t rape or abduct women or girls from their families and force them to live with them?”
“Sutaṃ metaṃ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (5)	“As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti?	Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”
“Sutaṃ metaṃ, bhante: ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (6)	“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā—kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’”ti?	Ānanda, have you heard that the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”
“Sutaṃ metaṃ, bhante: ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati—kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati: ‘kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’ti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti. (7)	“As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
Atha kho bhagavā vassakāraṃ brāhmaṇaṃ māgadhamahāmattaṃ āmantesi:	Then the Buddha said to Vassakāra:
“ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade cetiye.	“Brahmin, one time I was staying near Vesālī at the Sarandada woodland shrine.
Tatrāhaṃ, brāhmaṇa, vajjīnaṃ ime satta aparihāniye dhamme desesiṃ.	There I taught the Vajjis these dharmas that prevent decline.
Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti; vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.	As long as these seven dharmas that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
“Ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni;	When the Buddha had spoken, Vassakāra said to him: “Master Gotama, if the Vajjis follow even a single one of these dharmas they can expect growth, not decline.
ko pana vādo sattahi aparihāniyehi dhammehi.	How much more so all seven!
Akaraṇīyā ca, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṃ yuddhassa, aññatra upalāpanāya, aññatra mithubhedā.	King Ajātasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension.
Handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti.	Well, now, Master Gotama, I must go. I have many duties, and much to do.”
“Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti.	“Please, brahmin, go at your convenience.”
Atha kho vassakāro brāhmaṇo māgadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.	Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

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AN 7.23 Paṭhamasattaka: Non-Decline for monks (1st)

23. Paṭhamasattakasutta	23. Non-Decline for monks (1st)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“satta vo, bhikkhave, aparihāniye dhamme desessāmi.	“monks, I will teach you these seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katame ca, bhikkhave, satta aparihāniyā dhammā?	“What are the seven dharmas that prevent decline?
Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṃ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)	As long as the monks meet frequently and have many meetings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2)	As long as the monks meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)	As long as the monks don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)	As long as the monks honor, respect, esteem, and venerate the senior monks—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobhavikāya na vasaṃ gacchissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5)	As long as the monks don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6)	As long as the monks take care to live in wilderness lodgings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhāpessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsuṃ vihareyyun’ti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (7)	As long as the monks individually establish rememberfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.	As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”

AN 7.24 Dutiyasattaka: Non-Decline for monks (2nd)

24. Dutiyasattakasutta	24. Non-Decline for monks (2nd)
“Satta vo, bhikkhave, aparihāniye dhamme desessāmi.	“monks, I will teach you seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha … pe …	Listen and pay close attention …
katame ca, bhikkhave, satta aparihāniyā dhammā?	And what are the seven dharmas that prevent decline?
Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti, na kammaratā, na kammārāmataṃ anuyuttā; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	As long as the monks don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti … pe …	As long as they don’t enjoy talk …
na niddārāmā bhavissanti …	sleep …
na saṅgaṇikārāmā bhavissanti …	company …
na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā …	they don’t have wicked desires, falling under the sway of wicked desires …
na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā …	they don’t have bad friends, companions, and associates …
na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.	As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”

AN 7.25 Tatiyasattaka: Non-Decline for monks (3rd)

25. Tatiyasattakasutta	25. Non-Decline for monks (3rd)
“Satta vo, bhikkhave, aparihāniye dhamme desessāmi.	“monks, I will teach you seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha … pe …	Listen and pay close attention …
katame ca, bhikkhave, satta aparihāniyā dhammā?	And what are the seven dharmas that prevent decline?
Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	As long as the monks are justifiable-trustful …
Yāvakīvañca, bhikkhave, bhikkhū hirimanto bhavissanti … pe …	conscientious …
ottappino bhavissanti …	prudent …
bahussutā bhavissanti …	learned …
āraddhavīriyā bhavissanti …	energetic …
satimanto bhavissanti …	rememberful …
paññavanto bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	wise, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.	As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”

AN 7.26 Bojjhaṅga: Awakening Factors

26. Bojjhaṅgasutta	26. Awakening Factors
“Satta vo, bhikkhave, aparihāniye dhamme desessāmi.	“monks, I will teach you seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha … pe …	Listen and pay close attention …
katame ca, bhikkhave, satta aparihāniyā dhammā?	And what are the seven dharmas that prevent decline?
Yāvakīvañca, bhikkhave, bhikkhū satisambojjhaṅgaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	As long as the monks develop the awakening factors of rememberfulness …
Yāvakīvañca, bhikkhave, bhikkhū dhammavicayasambojjhaṅgaṃ bhāvessanti … pe …	investigation of dharmas …
vīriyasambojjhaṅgaṃ bhāvessanti …	vigor …
pītisambojjhaṅgaṃ bhāvessanti …	mental-joy …
passaddhisambojjhaṅgaṃ bhāvessanti …	pacification …
samādhisambojjhaṅgaṃ bhāvessanti …	undistractible-lucidity …
upekkhāsambojjhaṅgaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	equanimous-observation, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.	As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”

AN 7.27 Saññā: Non-Decline for monks

27. Saññāsutta	27. Non-Decline for monks
“Satta vo, bhikkhave, aparihāniye dhamme desessāmi.	“monks, I will teach you seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha … pe ….	Listen and pay close attention …
Katame ca, bhikkhave, satta aparihāniyā dhammā?	And what are the seven dharmas that prevent decline?
Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	As long as the monks develop the perceptions of impermanence …
Yāvakīvañca, bhikkhave, bhikkhū anattasaññaṃ bhāvessanti … pe …	not-self …
asubhasaññaṃ bhāvessanti …	ugliness …
ādīnavasaññaṃ bhāvessanti …	drawbacks …
pahānasaññaṃ bhāvessanti …	giving up …
virāgasaññaṃ bhāvessanti …	fading away …
nirodhasaññaṃ bhāvessanti;	cessation,
vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu, bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.	they can expect growth, not decline. As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”

AN 7.28 Paṭhamaparihāni: Non-decline for a Trainee monk

28. Paṭhamaparihānisutta	28. Non-decline for a Trainee monk
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“sattime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“These seven things lead to the decline of a monk trainee.
Katame satta?	What seven?
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, santi kho pana saṃghe saṃghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:	They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. And when there is Saṅgha business to be carried out, they don’t reflect:
‘santi kho pana saṃghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā tesu yogaṃ āpajjati.	‘There are senior monks in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they try to do it themselves.
Ime kho, bhikkhave, satta dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	These seven things lead to the decline of a monk trainee.
Sattime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.	These seven things don’t lead to the decline of a monk trainee.
Katame satta?	What seven?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:	They don’t relish work, talk, sleep, and company. They guard the sense doors and don’t they eat too much. And when there is Saṅgha business to be carried out, they reflect:
‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā na tesu yogaṃ āpajjati.	‘There are senior monks in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they don’t try to do it themselves.
Ime kho, bhikkhave, satta dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.	These seven things don’t lead to the decline of a monk trainee.”

AN 7.29 Dutiyaparihāni: Non-decline for a Lay Follower

29. Dutiyaparihānisutta	29. Non-decline for a Lay Follower
“Sattime, bhikkhave, dhammā upāsakassa parihānāya saṃvattanti.	“These seven things lead to the decline of a lay follower.
Katame satta?	What seven?
Bhikkhudassanaṃ hāpeti,	They stop seeing the monks.
saddhammassavanaṃ pamajjati,	They neglect listening to the true Dharma.
adhisīle na sikkhati,	They don’t train in higher ethical conduct.
appasādabahulo hoti,	They’re very suspicious about monks, whether senior, junior, or middle.
bhikkhūsu theresu ceva navesu ca majjhimesu ca upārambhacitto dhammaṃ suṇāti randhagavesī,	They listen to The Dharma with a hostile, fault-finding mind.
ito bahiddhā dakkhiṇeyyaṃ gavesati,	They seek outside of the Buddhist community for teachers worthy of offerings.
tattha ca pubbakāraṃ karoti.	And they serve them first.
Ime kho, bhikkhave, satta dhammā upāsakassa parihānāya saṃvattanti.	These seven things lead to the decline of a lay follower.
Sattime, bhikkhave, dhammā upāsakassa aparihānāya saṃvattanti.	These seven things don’t lead to the decline of a lay follower.
Katame satta?	What seven?
Bhikkhudassanaṃ na hāpeti,	They don’t stop seeing the monks.
saddhammassavanaṃ nappamajjati,	They don’t neglect listening to the true Dharma.
adhisīle sikkhati,	They train in higher ethical conduct.
pasādabahulo hoti,	They’re very confident about monks, whether senior, junior, or middle.
bhikkhūsu theresu ceva navesu ca majjhimesu ca anupārambhacitto dhammaṃ suṇāti na randhagavesī,	They don’t listen to The Dharma with a hostile, fault-finding mind.
na ito bahiddhā dakkhiṇeyyaṃ gavesati,	They don’t seek outside of the Buddhist community for teachers worthy of offerings.
idha ca pubbakāraṃ karoti.	And they serve the Buddhist community first.
Ime kho, bhikkhave, satta dhammā upāsakassa aparihānāya saṃvattantī”ti.	These seven things don’t lead to the decline of a lay follower.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Dassanaṃ bhāvitattānaṃ,	“A lay follower stops seeing
Yo hāpeti upāsako;	those who have developed themselves
Savanañca ariyadhammānaṃ,	and listening to The Dharma of the noble ones.
Adhisīle na sikkhati.	They don’t train in higher ethical conduct,
Appasādo ca bhikkhūsu,	and their suspicion about monks
bhiyyo bhiyyo pavaḍḍhati;	just grows and grows.
Upārambhakacitto ca,	They want to listen to the true Dharma
saddhammaṃ sotumicchati.	with a fault-finding mind.
Ito ca bahiddhā aññaṃ,	They seek outside the Buddhist community
dakkhiṇeyyaṃ gavesati;	for another teacher worthy of offerings,
Tattheva ca pubbakāraṃ,	and that lay follower
yo karoti upāsako.	serves them first.
Ete kho parihāniye,	These seven dharmas leading to decline
satta dhamme sudesite;	have been well taught.
Upāsako sevamāno,	A lay follower who practices them
saddhammā parihāyati.	falls away from the true Dharma.
Dassanaṃ bhāvitattānaṃ,	A lay follower doesn’t stop seeing
Yo na hāpeti upāsako;	those who have developed themselves
Savanañca ariyadhammānaṃ,	and listening to The Dharma of the noble ones.
Adhisīle ca sikkhati.	They train in higher ethical conduct,
Pasādo cassa bhikkhūsu,	and their confidence in monks
bhiyyo bhiyyo pavaḍḍhati;	just grows and grows.
Anupārambhacitto ca,	They want to listen to the true Dharma
saddhammaṃ sotumicchati.	without a fault-finding mind.
Na ito bahiddhā aññaṃ,	They don’t seek outside the Buddhist community
dakkhiṇeyyaṃ gavesati;	for another teacher worthy of offerings,
Idheva ca pubbakāraṃ,	and that lay follower
yo karoti upāsako.	serves the Buddhist community first.
Ete kho aparihāniye,	These seven dharmas that prevent decline
Satta dhamme sudesite;	have been well taught.
Upāsako sevamāno,	A lay follower who practices them
Saddhammā na parihāyatī”ti.	doesn’t fall away from the true Dharma.”

❧

AN 7.30 Vipatti: Failures for a Lay Follower

30. Vipattisutta	30. Failures for a Lay Follower
Sattimā, bhikkhave, upāsakassa vipattiyo … pe …	“monks, there are these seven failures for a lay follower …
sattimā, bhikkhave, upāsakassa sampadā … pe ….	There are these seven accomplishments for a lay follower …”

AN 7.31 Parābhava: Downfalls for a Lay Follower

31. Parābhavasutta	31. Downfalls for a Lay Follower
“Sattime, bhikkhave, upāsakassa parābhavā … pe …	“monks, there are these seven downfalls for a lay follower …
sattime, bhikkhave, upāsakassa sambhavā.	There are these seven successes for a lay follower.
Katame satta?	What seven?
Bhikkhudassanaṃ na hāpeti,	They don’t stop seeing the monks.
saddhammassavanaṃ nappamajjati,	They don’t neglect listening to the true Dharma.
adhisīle sikkhati,	They train in higher ethical conduct.
pasādabahulo hoti,	They’re very confident about monks, whether senior, junior, or middle.
bhikkhūsu theresu ceva navesu ca majjhimesu ca anupārambhacitto dhammaṃ suṇāti na randhagavesī,	They don’t listen to The Dharma with a hostile, fault-finding mind.
na ito bahiddhā dakkhiṇeyyaṃ gavesati,	They don’t seek outside of the Buddhist community for teachers worthy of offerings.
idha ca pubbakāraṃ karoti.	And they serve the Buddhist community first.
Ime kho, bhikkhave, satta upāsakassa sambhavāti.	These are the seven successes for a lay follower.”
Dassanaṃ bhāvitattānaṃ,	“A lay follower stops seeing
Yo hāpeti upāsako; Savanañca ariyadhammānaṃ, Adhisīle na sikkhati.	those who have developed themselves …
Ete kho parihāniye, satta dhamme sudesite; Upāsako sevamāno,	A lay follower who practices these
saddhammā parihāyati.	falls away from the true Dharma.
Dassanaṃ bhāvitattānaṃ,	A lay follower doesn’t stop seeing
Yo na hāpeti upāsako; Savanañca ariyadhammānaṃ, Adhisīle ca sikkhati.	those who have developed themselves …
Ete kho aparihāniye, Satta dhamme sudesite; Upāsako sevamāno,	A lay follower who practices these
Saddhammā na parihāyatī”ti.	doesn’t fall away from the true Dharma.”

❧

§ – AN 7 vagga 4 devatā: Deities

all

4. devatāvagga

4. Deities

AN 7.32 Appamādagārava: Respect for Diligence

32. Appamādagāravasutta	32. Respect for assiduity
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca:	Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“Sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	“Sir, these seven things don’t lead to the decline of a monk trainee.
Katame satta?	What seven?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, appamādagāravatā, paṭisanthāragāravatā.	Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for undistractible-lucidity, for assiduity, and for hospitality.
Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī”ti.	These seven things don’t lead to the decline of a monk trainee.”
Idamavoca sā devatā.	That’s what that deity said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca: ‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, appamādagāravatā, paṭisanthāragāravatā— ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.	Then, when the night had passed, the Buddha told the monks all that had happened.
Satthugaru dhammagaru,	“Respect for the Teacher and The Dharma,
saṃghe ca tibbagāravo;	and ardent respect for the Saṅgha;
Samādhigaru ātāpī,	respect for undistractible-lucidity, being energetic,
sikkhāya tibbagāravo.	and ardent respect for the training.
Appamādagaru bhikkhu,	A monk who respects assiduity
paṭisanthāragāravo;	and hospitality
Abhabbo parihānāya,	can’t decline,
nibbānasseva santike”ti.	and has drawn near to nirvana.”

AN 7.33 Hirigārava: Respect for Conscience

33. Hirigāravasutta	33. Respect for shame
“Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca:	“monks, tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	‘Sir, these seven things don’t lead to the decline of a monk trainee.
Katame satta?	What seven?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, hirigāravatā, ottappagāravatā.	Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for undistractible-lucidity, for shame, and for dread.
Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti.	These seven things don’t lead to the decline of a monk trainee.’
Idamavoca, bhikkhave, sā devatā.	That is what that deity said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.	Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”
Satthugaru dhammagaru,	“Respect for the Teacher and The Dharma,
saṅghe ca tibbagāravo;	and ardent respect for the Saṅgha;
Samādhigaru ātāpī,	respect for undistractible-lucidity, being energetic,
sikkhāya tibbagāravo.	and ardent respect for the training.
Hiriottappasampanno,	One with both shame and dread,
sappatisso sagāravo;	reverential and respectful,
Abhabbo parihānāya,	can’t decline,
nibbānasseva santike”ti.	and has drawn near to nirvana.”

AN 7.34 Paṭhamasovacassatā: Easy to Admonish (1st)

34. Paṭhamasovacassatāsutta	34. Easy to Admonish (1st)
“Imaṃ, bhikkhave, rattiṃ aññatarā devatā … pe … maṃ etadavoca:	“monks, tonight a deity … said to me:
‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	‘Sir, these seven things don’t lead to the decline of a monk trainee.
Katame satta?	What seven?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, sovacassatā, kalyāṇamittatā.	Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for undistractible-lucidity; being easy to admonish, and good friendship.
Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti.	These seven things don’t lead to the decline of a monk trainee.’
Idamavoca, bhikkhave, sā devatā.	That is what that deity said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.	Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”
Satthugaru dhammagaru,	“Respect for the Teacher and The Dharma,
saṅghe ca tibbagāravo;	and ardent respect for the Saṅgha;
Samādhigaru ātāpī,	respect for undistractible-lucidity, being energetic,
sikkhāya tibbagāravo.	and ardent respect for the training.
Kalyāṇamitto suvaco,	One with good friends, easy to admonish,
sappatisso sagāravo;	reverential and respectful,
Abhabbo parihānāya,	can’t decline,
nibbānasseva santike”ti.	and has drawn near to nirvana.”

AN 7.35 Dutiyasovacassatā: Easy to Admonish (2nd)

35. Dutiyasovacassatāsutta	35. Easy to Admonish (2nd)
“Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā … pe …	“monks, tonight a deity … said to me:
‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	‘Sir, these seven things don’t lead to the decline of a monk trainee.
Katame satta?	What seven?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, sovacassatā, kalyāṇamittatā.	Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for undistractible-lucidity; being easy to admonish, and good friendship.
Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti.	These seven things don’t lead to the decline of a monk trainee.’
Idamavoca, bhikkhave, sā devatā.	That is what that deity said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.	Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:	When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi.	“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
Idha, bhante, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī.	It’s when a monk personally respects the Teacher and praises such respect.
Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti.	And they encourage other monks who lack such respect to respect the Teacher.
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.	And they praise other monks who respect the Teacher at the right time, truthfully and substantively.
Attanā ca dhammagāravo hoti … pe …	They personally respect The Dharma …
saṅghagāravo hoti …	They personally respect the Saṅgha …
sikkhāgāravo hoti …	They personally respect the training …
samādhigāravo hoti …	They personally respect undistractible-lucidity …
suvaco hoti …	They are personally easy to admonish …
kalyāṇamitto hoti, kalyāṇamittatāya ca vaṇṇavādī.	They personally have good friends, and praise such friendship.
Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti.	And they encourage other monks who lack good friends to develop good friendship.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālenāti.	And they praise other monks who have good friends at the right time, truthfully and substantively.
Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī.	It’s when a monk personally respects the Teacher …
Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti.	And they encourage other monks who lack such respect to respect the Teacher.
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.	And they praise other monks who respect the Teacher at the right time, truthfully and substantively.
Attanā ca dhammagāravo hoti … pe …	They personally respect The Dharma …
saṅghagāravo hoti …	They personally respect the Saṅgha …
sikkhāgāravo hoti …	They personally respect the training …
samādhigāravo hoti …	They personally respect undistractible-lucidity …
suvaco hoti …	They are personally easy to admonish …
kalyāṇamitto hoti, kalyāṇamittatāya ca vaṇṇavādī.	They personally have good friends, and praise such friendship.
Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti.	And they encourage other monks who lack good friends to develop good friendship.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālenāti.	And they praise other monks who have good friends at the right time, truthfully and substantively.
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.	This is how to understand the detailed meaning of what I said in brief.”

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AN 7.36 Paṭhamamitta: A Friend (1st)

36. Paṭhamamittasutta	36. A Friend (1st)
“Sattahi, bhikkhave, aṅgehi samannāgato mitto sevitabbo.	“monks, you should associate with a friend who has seven factors.
Katamehi sattahi?	What seven?
Duddadaṃ dadāti, dukkaraṃ karoti, dukkhamaṃ khamati, guyhamassa āvi karoti, guyhamassa pariguhati, āpadāsu na jahati, khīṇena nātimaññati.	They give what is hard to give. They do what is hard to do. They endure what is hard to endure. They reveal their secrets to you. They keep your secrets. They don’t abandon you in times of trouble. They don’t look down on you in times of loss.
Imehi kho, bhikkhave, sattahi aṅgehi samannāgato mitto sevitabboti.	You should associate with a friend who has these seven factors.”
Duddadaṃ dadāti mitto,	“A friend gives what is hard to give,
dukkarañcāpi kubbati;	and does what’s hard to do.
Athopissa duruttāni,	They put up with your harsh words,
khamati dukkhamāni ca.	and with things hard to endure.
Guyhañca tassa akkhāti,	They tell you their secrets,
guyhassa parigūhati;	and keep your secrets for you.
Āpadāsu na jahāti,	They don’t abandon you in times of trouble,
khīṇena nātimaññati.	or look down on you in times of loss.
Yamhi etāni ṭhānāni,	The person in whom
saṃvijjantīdha puggale;	these things are found is your friend.
So mitto mittakāmena,	If you want to have a friend,
bhajitabbo tathāvidho”ti.	you should keep company with such a person.”

AN 7.37 Dutiyamitta: A Friend (2nd)

37. Dutiyamittasutta	37. A Friend (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu mitto sevitabbo bhajitabbo payirupāsitabbo api panujjamānenapi.	“monks, when a friend has seven qualities you should associate with, accompany, and attend them, even if they send you away.
Katamehi sattahi?	What seven?
Piyo ca hoti manāpo ca garu ca bhāvanīyo ca vattā ca vacanakkhamo ca gambhīrañca kathaṃ kattā hoti, no ca aṭṭhāne niyojeti.	They’re likable, agreeable, respected, and admired. They admonish you and they accept admonishment. They speak on deep matters. And they don’t urge you to do bad things.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu mitto sevitabbo bhajitabbo payirupāsitabbo api panujjamānenapīti.	When a friend has these seven qualities you should associate with, accompany, and attend with them, even if they send you away.”
Piyo garu bhāvanīyo,	“They’re lovable, respected, and admired,
vattā ca vacanakkhamo;	an admonisher who accepts admonishment,
Gambhīrañca kathaṃ kattā,	speaks on deep matters,
no caṭṭhāne niyojako.	and doesn’t urge you to do bad.
Yamhi etāni ṭhānāni,	The person in whom
saṃvijjantīdha puggale;	these things are found is your friend.
So mitto mittakāmena,	If you want to have a friend,
atthakāmānukampato;	benevolent and compassionate,
Api nāsiyamānena,	you should keep company with such a person,
bhajitabbo tathāvidho”ti.	even if they send you away.”

AN 7.38 Paṭhamapaṭisambhidā: Textual Analysis (1st)

38. Paṭhamapaṭisambhidāsutta	38. Textual Analysis (1st)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja vihareyya.	“monks, a monk with seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight.
Katamehi sattahi?	What seven?
Idha, bhikkhave, bhikkhu ‘idaṃ me cetaso līnattan’ti yathābhūtaṃ pajānāti;	It’s when a monk truly understands: ‘This is mental sluggishness.’
ajjhattaṃ saṅkhittaṃ vā cittaṃ ‘ajjhattaṃ me saṅkhittaṃ cittan’ti yathābhūtaṃ pajānāti;	They truly understand internally contracted mind as ‘internally contracted mind’.
bahiddhā vikkhittaṃ vā cittaṃ ‘bahiddhā me vikkhittaṃ cittan’ti yathābhūtaṃ pajānāti;	They truly understand externally scattered mind as ‘externally scattered mind’.
tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;	They know feelings as they arise, as they remain, and as they go away.
viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;	They know perceptions as they arise, as they remain, and as they go away.
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;	They know thoughts as they arise, as they remain, and as they go away.
sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappaṭibhāgesu nimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.	The characteristics of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—are properly grasped, attended, borne in mind, and comprehended with wisdom.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja vihareyyā”ti.	A monk with these seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight.”

AN 7.39 Dutiyapaṭisambhidā: Textual Analysis (2nd)

39. Dutiyapaṭisambhidāsutta	39. Textual Analysis (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja viharati.	“monks, having seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight.
Katamehi sattahi?	What seven?
Idha, bhikkhave, sāriputto ‘idaṃ me cetaso līnattan’ti yathābhūtaṃ pajānāti;	It’s when Sāriputta truly understood: ‘This is mental sluggishness.’
ajjhattaṃ saṅkhittaṃ vā cittaṃ ‘ajjhattaṃ me saṅkhittaṃ cittan’ti yathābhūtaṃ pajānāti;	He truly understood internally contracted mind as ‘internally contracted mind’.
bahiddhā vikkhittaṃ vā cittaṃ ‘bahiddhā me vikkhittaṃ cittan’ti yathābhūtaṃ pajānāti;	He truly understood externally scattered mind as ‘externally scattered mind’.
tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā … pe … vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;	He knew feelings, perceptions, and thoughts as they arose, as they remained, and as they went away.
sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappaṭibhāgesu nimittaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.	The characteristics of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—were properly grasped, attended, borne in mind, and comprehended with wisdom.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.	Having these seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight.”

AN 7.40 Paṭhamavasa: Mastery of the Mind (1st)

40. Paṭhamavasasutta	40. Mastery of the Mind (1st)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu cittaṃ vase vatteti, no ca bhikkhu cittassa vasena vattati.	“monks, a monk with seven qualities masters their mind and is not mastered by it.
Katamehi sattahi?	What seven?
Idha, bhikkhave, bhikkhu samādhikusalo hoti, samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kalyāṇakusalo hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti.	It’s when a monk is skilled at undistractible-lucidity, skilled in entering undistractible-lucidity, skilled in remaining in undistractible-lucidity, skilled in emerging from undistractible-lucidity, skilled in gladdening the mind for undistractible-lucidity, skilled in the rememberfulness meditation subjects for undistractible-lucidity, and skilled in projecting the mind purified by undistractible-lucidity.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu cittaṃ vase vatteti, no ca bhikkhu cittassa vasena vattatī”ti.	A monk with these seven qualities masters their mind and is not mastered by it.”

AN 7.41 Dutiyavasa: Mastery of the Mind (2nd)

41. Dutiyavasasutta	41. Mastery of the Mind (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato sāriputto cittaṃ vase vatteti, no ca sāriputto cittassa vasena vattati.	“monks, having seven qualities Sāriputta has mastered his mind and is not mastered by it.
Katamehi sattahi?	What seven?
Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto cittaṃ vase vatteti, no ca sāriputto cittassa vasena vattatī”ti.	Having these seven qualities Sāriputta has mastered his mind and is not mastered by it.”

AN 7.42 Paṭhamaniddasa: Graduation (1st)

42. Paṭhamaniddasasutta	42. Graduation (1st)
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Atha kho āyasmato sāriputtassa etadahosi:	Then he thought:
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ.	“It’s too early to wander for alms in Sāvatthī.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.	Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.	Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side.
Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them:
“yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāyā”ti.	“Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate monk’.”
Atha kho āyasmā sāriputto tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi.	Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi:	He got up from his seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti.	“I will learn the meaning of this statement from the Buddha himself.”
Atha kho āyasmā sāriputto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ. Tassa mayhaṃ, bhante, etadahosi: ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan’ti. Atha khvāhaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Tena kho pana, bhante, samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi: ‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, niddaso bhikkhūti alaṃvacanāyā’ti. Atha khvāhaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃ: ‘bhagavato santike etassa atthaṃ ājānissāmī’ti. Sakkā nu kho, bhante, imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetun”ti?	“Sir, in this Dharma and training can we describe a monk as a ‘graduate’ solely because they have completed a certain number of years?”
“Na kho, sāriputta, sakkā imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetuṃ.	“No, Sāriputta, we cannot.
Satta kho imāni, sāriputta, niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.	I make known these seven qualifications for graduation after realizing them with my own insight.
Katamāni satta?	What seven?
Idha, sāriputta, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo, dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo, icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo, paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo, vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo, satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo, diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo.	It’s when a monk has a ardent enthusiasm to undertake the training … to examine the Dharmas … to get rid of desires … for retreat … to rouse up vigor … for rememberfulness and alertness … to comprehend theoretically. And they don’t lose these desires in the future.
Imāni kho, sāriputta, satta niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.	These are the seven qualifications for graduation that I make known after realizing them with my own insight.
Imehi kho, sāriputta, sattahi niddasavatthūhi samannāgato bhikkhu dvādasa cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya;	A monk who has these seven qualifications for graduation is qualified to be called a ‘graduate monk’. This is so whether they have lived the full and pure spiritual life for twelve years,
catubbīsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya;	twenty-four years,
chattiṃsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya, aṭṭhacattārīsañcepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāyā”ti.	thirty-six years, or forty-eight years.”

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AN 7.43 Dutiyaniddasa: Graduation (2nd)

43. Dutiyaniddasasutta	43. Graduation (2nd)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi.	Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Kosambi for alms.
Atha kho āyasmato ānandassa etadahosi:	Then he thought:
“atippago kho tāva kosambiyaṃ piṇḍāya carituṃ.	“It’s too early to wander for alms in Kosambi.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.	Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho āyasmā ānando yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.	Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side.
Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them:
“yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāyā”ti.	“Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate monk’.”
Atha kho āyasmā ānando tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi.	Ānanda neither approved nor dismissed that statement of the wanderers who follow other paths.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi:	He got up from his seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti.	“I will learn the meaning of this statement from the Buddha himself.”
Atha kho āyasmā ānando kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda wandered for alms in Kosambi. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
Tena kho pana, bhante, samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi: ‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, niddaso bhikkhūti alaṃvacanāyā’ti. Atha khvāhaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā, appaṭikkositvā uṭṭhāyāsanā pakkamiṃ: ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’ti. Sakkā nu kho, bhante, imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetun”ti?	“Sir, in this Dharma and training can we describe a monk as a ‘graduate’ solely because they have completed a certain number of years?”
“Na kho, ānanda, sakkā imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetuṃ.	“No, Ānanda, we cannot.
Satta kho imāni, ānanda, niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.	These are the seven qualifications for graduation that I make known after realizing them with my own insight.
Katamāni satta?	What seven?
Idhānanda, bhikkhu, saddho hoti, hirīmā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.	It’s when someone is justifiable-trustful, conscientious, prudent, learned, energetic, rememberful, and wise.
Imāni kho, ānanda, satta niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.	These are the seven qualifications for graduation that I make known after realizing them with my own insight.
Imehi kho, ānanda, sattahi niddasavatthūhi samannāgato bhikkhu dvādasa cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya;	A monk who has these seven qualifications for graduation is qualified to be called a ‘graduate monk’. This is so whether they have lived the full and pure spiritual life for twelve years,
catubbīsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya;	twenty-four years,
chattiṃsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya, aṭṭhacattārīsañcepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāyā”ti.	thirty-six years, or forty-eight years.”

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§ – AN 7 vagga 5 Mahāyañña: A Great Sacrifice

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5. Mahāyaññavagga	5. A Great Sacrifice
Aṅguttara Nikāya 7	Numbered Discourses 7

AN 7.44 Sattaviññāṇaṭṭhiti: Planes of Consciousness

44. Sattaviññāṇaṭṭhitisutta	44. Planes of Consciousness
“Sattimā, bhikkhave, viññāṇaṭṭhitiyo.	“monks, there are these seven planes of consciousness.
Katamā satta?	What seven?
Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.	There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṃ paṭhamā viññāṇaṭṭhiti. (1)	This is the first plane of consciousness.
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.	There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna.
Ayaṃ dutiyā viññāṇaṭṭhiti. (2)	This is the second plane of consciousness.
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.	There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṃ tatiyā viññāṇaṭṭhiti. (3)	This is the third plane of consciousness.
Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.	There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṃ catutthā viññāṇaṭṭhiti. (4)	This is the fourth plane of consciousness.
Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.	There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṃ pañcamā viññāṇaṭṭhiti. (5)	This is the fifth plane of consciousness.
Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṃ chaṭṭhā viññāṇaṭṭhiti. (6)	This is the sixth plane of consciousness.
Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṃ sattamā viññāṇaṭṭhiti. (7)	This is the seventh plane of consciousness.
Imā kho, bhikkhave, satta viññāṇaṭṭhitiyo”ti.	These are the seven planes of consciousness.”

AN 7.45 Samādhiparikkhāra: Prerequisites for undistractible-lucidity

45. Samādhiparikkhārasutta	45. Prerequisites for undistractible-lucidity
“Sattime, bhikkhave, samādhiparikkhārā.	“monks, there are these seven prerequisites for undistractible-lucidity.
Katame satta?	What seven?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.	Right view, right thought, right speech, right action, right livelihood, right effort, and right rememberfulness.
Yā kho, bhikkhave, imehi sattahaṅgehi cittassekaggatā parikkhatā, ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī”ti.	Unification of mind with these seven factors as prerequisites is called noble right undistractible-lucidity ‘with its vital conditions’ and ‘with its prerequisites’.”

AN 7.46 Paṭhamaaggi: Fires (1st)

46. Paṭhamaaggisutta	46. Fires (1st)
“Sattime, bhikkhave, aggī.	“monks, there are these seven fires.
Katame satta?	What seven?
Rāgaggi, dosaggi, mohaggi, āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi, kaṭṭhaggi—	The fires of greed, hate, delusion. The fire of those worthy of offerings dedicated to the gods. A householder’s fire. The fire of those worthy of a teacher’s offering. And a wood fire.
ime kho, bhikkhave, satta aggī”ti.	These are the seven fires.”

AN 7.47 Dutiyaaggi: Fires (2nd)

47. Dutiyaaggisutta	47. Fires (2nd)
Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti.	Now at that time the brahmin Uggatasarīra had prepared a large sacrifice.
Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya.	Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice.
Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	“Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”
“Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	“I’ve also heard this, brahmin.”
Dutiyampi kho uggatasarīro brāhmaṇo … pe …	For a second time …
tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:	and third time Uggatasarīra said to the Buddha:
“sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	“Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”
“Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	“I’ve also heard this, brahmin.”
“Tayidaṃ, bho gotama, sameti bhoto ceva gotamassa amhākañca, yadidaṃ sabbena sabbaṃ”.	“Then Master Gotama and I are in total agreement in this matter.”
Evaṃ vutte āyasmā ānando uggatasarīraṃ brāhmaṇaṃ etadavoca:	When he said this, Venerable Ānanda said to Uggatasarīra:
“na kho, brāhmaṇa, tathāgatā evaṃ pucchitabbā: ‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan’ti.	“Brahmin, you shouldn’t ask the Buddha in this way.
Evaṃ kho, brāhmaṇa, tathāgatā pucchitabbā:	You should ask in this way:
‘ahañhi, bhante, aggiṃ ādātukāmo, yūpaṃ ussāpetukāmo.	‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post.
Ovadatu maṃ, bhante, bhagavā.	May the Buddha please advise
Anusāsatu maṃ, bhante, bhagavā yaṃ mama assa dīgharattaṃ hitāya sukhāyā’”ti.	and instruct me. It will be for my lasting welfare and happiness.’”
Atha kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:	Then Uggatasarīra said to the Buddha:
“ahañhi, bho gotama, aggiṃ ādātukāmo yūpaṃ ussāpetukāmo.	“Sir, I want to kindle the sacrificial fire and raise the sacrificial post.
Ovadatu maṃ bhavaṃ gotamo.	May Master Gotama please advise
Anusāsatu maṃ bhavaṃ gotamo yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.	and instruct me. It will be for my lasting welfare and happiness.”
“Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.	“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering.
Katamāni tīṇi?	What three?
Kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ.	The knives of the body, speech, and mind.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā evaṃ cittaṃ uppādesi:	Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti.	‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’
So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati.	Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ paṭhamaṃ manosatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.	Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.
Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā evaṃ vācaṃ bhāsati:	Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti.	‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’
So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati.	Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ dutiyaṃ vacīsatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.	Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.
Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā sayaṃ paṭhamaṃ samārambhati usabhā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatarā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatariyo hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati ajā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati urabbhā hantuṃ yaññatthāya.	Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams.
So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati.	Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ tatiyaṃ kāyasatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.	Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.	Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.
Tayome, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.	Brahmin, these three fires should be given up and rejected, not cultivated.
Katame tayo?	What three?
Rāgaggi, dosaggi, mohaggi.	The fires of greed, hate, and delusion.
Kasmā cāyaṃ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo?	And why should the fire of greed be given up and rejected, not cultivated?
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	A greedy person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tasmāyaṃ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.	That’s why the fire of greed should be given up and rejected, not cultivated.
Kasmā cāyaṃ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo?	And why should the fire of hate be given up and rejected, not cultivated?
Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	A hateful person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tasmāyaṃ dosaggi pahātabbo parivajjetabbo, na sevitabbo.	That’s why the fire of hate should be given up and rejected, not cultivated.
Kasmā cāyaṃ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo?	And why should the fire of delusion be given up and rejected, not cultivated?
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	A deluded person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tasmāyaṃ mohaggi pahātabbo parivajjetabbo, na sevitabbo.	That’s why the fire of delusion should be given up and rejected, not cultivated.
Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.	These three fires should be given up and rejected, not cultivated.
Tayo kho, brāhmaṇa, aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.	Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them.
Katame tayo?	What three?
Āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.	The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a teacher’s offering.
Katamo ca, brāhmaṇa, āhuneyyaggi?	And what is the fire of those worthy of offerings dedicated to the gods?
Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṃ vuccati, brāhmaṇa, āhuneyyaggi.	Your mother and father are called the fire of those worthy of offerings dedicated to the gods.
Taṃ kissa hetu?	Why is that?
Atohayaṃ, brāhmaṇa, āhuto sambhūto, tasmāyaṃ āhuneyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.	Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
Katamo ca, brāhmaṇa, gahapataggi?	And what is the fire of a householder?
Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṃ vuccati, brāhmaṇa, gahapataggi.	Your children, partners, bondservants, workers, and staff are called a householder’s fire.
Tasmāyaṃ gahapataggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.	So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
Katamo ca, brāhmaṇa, dakkhiṇeyyaggi?	And what is the fire of those worthy of a teacher’s offering?
Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi.	The ascetics and brahmins who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a teacher’s offering.
Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.	So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.	You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.
Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo”ti.	But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimous-observation, nirvana'd, or put aside.”
Evaṃ vutte, uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:	When he said this, the brahmin Uggatasarīra said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Esāhaṃ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṃ demi, pañca vacchatarasatāni muñcāmi jīvitaṃ demi, pañca vacchatarisatāni muñcāmi jīvitaṃ demi, pañca ajasatāni muñcāmi jīvitaṃ demi, pañca urabbhasatāni muñcāmi jīvitaṃ demi.	Master Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life!
Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatan”ti.	May they eat grass and drink cool water and enjoy a cool breeze!”

❧

AN 7.48 Paṭhamasaññā: Perceptions in Brief

48. Paṭhamasaññāsutta	48. Perceptions in Brief
“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā satta?	What seven?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā.	The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

AN 7.49 Dutiyasaññā: Perceptions in Detail

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AN ^7.49.1 - (Asubha saññā: foulness → beauty)
AN ^7.49.2 - (Maraṇa saññā: death → attachment to life)
AN ^7.49.3 - (Āhāre paṭikūla-saññā: food repulsiveness → attachment to tasty food)
AN ^7.49.4 - (Sabba-loke an-abhi-rata-saññā: dissatisfaction with world → attraction to world’s shiny things)
AN ^7.49.5 - (Anicca-saññā: impermanence → possessions, honor, fame)
AN ^7.49.6 - (Anicce dukkha-saññā: impermanence, suffering → danger of sloth, etc. )
AN ^7.49.7 - (Dukkhe anatta-saññā: suffering, not self → identity)

49. Dutiyasaññāsutta	49. Perceptions in Detail
“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā satta?	What seven?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā.	The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānāti.	These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.

§49.1 – (Asubha saññā: foulness → beauty)

‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti.	‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.	When a monk often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. They shrink away, turn aside, and don’t get drawn into it. And either equanimous-observation or revulsion become stabilized.
Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati.	It’s like a chicken’s feather or a strip of sinew thrown in a fire. It shrivels up, shrinks up, rolls up, and doesn’t stretch out.
Evamevaṃ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.	In the same way, when a monk often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. …
Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti;	If a monk often meditates with a mind reinforced with the perception of ugliness, but their mind is drawn to sexual intercourse, and not repulsed,
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.	they should know: ‘My perception of ugliness is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’
Itiha tattha sampajāno hoti.	In this way they are aware of the situation.
Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;	But if a monk often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse …
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.	they should know: ‘My perception of ugliness is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’
Itiha tattha sampajāno hoti.	In this way they are aware of the situation.
‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,	‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)	That’s what I said, and this is why I said it.

§49.2 – (Maraṇa saññā: death → attachment to life)

‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ?	‘When the perception of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.	When a monk often meditates with a mind reinforced with the perception of death, their mind draws back from attachment to life. …
Sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me maraṇasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. ‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)	That’s what I said, and this is why I said it.

§49.3 – (Āhāre paṭikūla-saññā: food repulsiveness → attachment to tasty food)

‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.	When a monk often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. …
Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. ‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)	That’s what I said, and this is why I said it.

§49.4 – (Sabba-loke an-abhi-rata-saññā: dissatisfaction with world → attraction to world’s shiny things)

‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	‘When the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati … pe … seyyathāpi bhikkhave … pe … patilīyati patikuṭati pativattati, na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.	When a monk often meditates with a mind reinforced with the perception of dissatisfaction with the whole world, their mind draws back from the world’s shiny things. …
Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. ‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4)	That’s what I said, and this is why I said it.

§49.5 – (Anicca-saññā: impermanence → possessions, honor, fame)

‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati. Evamevaṃ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.	When a monk often meditates with a mind reinforced with the perception of impermanence, their mind draws back from material possessions, honors, and fame. …
Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ anusandahati appaṭikulyatā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. ‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5)	That’s what I said, and this is why I said it.

§49.6 – (Anicce dukkha-saññā: impermanence, suffering → danger of sloth, etc. )

‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.	When a monk often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a ardent perception of the danger of sloth, laziness, slackness, negligence, lack of commitment, and unreflectiveness, like a killer with a drawn sword. …
Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti. Itiha tattha sampajāno hoti. ‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6)	That’s what I said, and this is why I said it.

§49.7 – (Dukkhe anatta-saññā: suffering, not self → identity)

‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.	When a monk often meditates with a mind reinforced with the perception of not-self in suffering, their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli. It has gone beyond discrimination, and is peaceful and well freed.
Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.	If a monk often meditates with a mind reinforced with the perception of not-self in suffering, but their mind is not rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; nor has it gone beyond discrimination, and is not peaceful or well freed,
Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.	they should know: ‘My perception of not-self in suffering is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’
Itiha tattha sampajāno hoti.	In this way they are aware of the situation.
Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.	But if a monk often meditates with a mind reinforced with the perception of not-self in suffering, and their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and it has gone beyond discrimination, and is peaceful and well freed,
Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.	they should know: ‘My perception of not-self in suffering is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’
Itiha tattha sampajāno hoti.	In this way they are aware of the situation.
‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,	‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (7)	That’s what I said, and this is why I said it.
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

❧

AN 7.50 Methuna: Sex

50. Methunasutta	50. Sex
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“bhavampi no gotamo brahmacārī paṭijānātī”ti?	“Does Master Gotama claim to be celibate?”
“Yañhi taṃ, brāhmaṇa, sammā vadamāno vadeyya:	“Brahmin, if anyone should be rightly said to
‘akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī’ti, mameva taṃ, brāhmaṇa, sammā vadamāno vadeyya: ‘ahañhi, brāhmaṇa, akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carāmī’”ti.	live the celibate life uncorrupted, unflawed, unblemished, untainted, full and pure, it’s me.”
“Kiṃ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī”ti?	“But what, Master Gotama, is there a corruption, flaw, blemish, or taint in celibacy?”
“Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati;	“Firstly, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female.
api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati.	However, they consent to being anointed, massaged, bathed, and rubbed by a female.
So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.	This is a corruption, flaw, blemish, or taint in celibacy.
Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati, saṃyutto methunena saṃyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. (1)	This is called one who lives the celibate life impurely, tied to the fetter of sex. They’re not freed from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati;	Furthermore, an ascetic of brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. Nor do they consent to massage and bathing.
api ca kho mātugāmena saddhiṃ sañjagghati saṅkīḷati saṅkelāyati … pe …. (2)	However, they giggle and play and have fun with females. …
Napi mātugāmena saddhiṃ sañjagghati saṅkīḷati saṅkelāyati; api ca kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati … pe …. (3)	they gaze into a female’s eyes. …
Napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati; api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā … pe …. (4)	they listen through a wall or rampart to the sound of females laughing or chatting or singing or crying. …
Napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā; api ca kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati … pe …. (5)	they recall when they used to laugh, chat, and have fun with females …
Napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati; api ca kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ … pe …. (6)	they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. …
Napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ;	They don’t see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.
api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti.	However, they live the celibate life wishing to be reborn in one of the orders of gods. They think: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.	This is a corruption, flaw, blemish, or taint in celibacy.
Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. (7)	This is called one who lives the celibate life impurely, tied to the fetter of sex. They’re not free from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not free from suffering, I say.
Yāvakīvañcāhaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ samanupassiṃ, neva tāvāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.	As long as I saw that these seven sexual fetters—or even one of them—had not been given up in me, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khohaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ na samanupassiṃ, athāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.	But when I saw that these seven sexual fetters—every one of them—had been given up in me, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
‘Ñāṇañca pana me dassanaṃ udapādi,	Knowledge and vision arose in me:
akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When he said this, the brahmin Jāṇussoṇi said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

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AN 7.51 Saṃyoga: Bound and Unbound

51. Saṃyogasutta	51. Bound and Unbound
“Saṃyogavisaṃyogaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.	“monks, I will teach you an exposition of The Dharma on the bound and the unbound.
Taṃ suṇātha … pe …	Listen and pay close attention, I will speak.
katamo ca so, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo?	And what is the exposition of The Dharma on connection and disconnection?
Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ manasi karoti—	A woman focusses on her own femininity:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.	her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
Sā tattha rajjati tatrābhiramati.	She’s stimulated by this and takes pleasure in it.
Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṃ manasi karoti—	So she focusses on the masculinity of others:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.	masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
Sā tattha rajjati tatrābhiramati.	She’s stimulated by this and takes pleasure in it.
Sā tattha rattā tatrābhiratā bahiddhā saṃyogaṃ ākaṅkhati.	So she desires to bond with another.
Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati.	And she desires the pleasure and happiness that comes from such a bond.
Itthatte, bhikkhave, abhiratā sattā purisesu saṃyogaṃ gatā.	Sentient beings who are attached to their femininity are bound to men.
Evaṃ kho, bhikkhave, itthī itthattaṃ nātivattati.	This is how a woman does not transcend her femininity.
Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ manasi karoti—	A man focusses on his own masculinity:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.	his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
So tattha rajjati tatrābhiramati.	He’s stimulated by this and takes pleasure in it.
So tattha ratto tatrābhirato bahiddhā itthindriyaṃ manasi karoti—	So he focusses on the femininity of others:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.	feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
So tattha rajjati tatrābhiramati.	He’s stimulated by this and takes pleasure in it.
So tattha ratto tatrābhirato bahiddhā saṃyogaṃ ākaṅkhati.	So he desires to bond with another.
Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati.	And he desires the pleasure and happiness that comes from such a bond.
Purisatte, bhikkhave, abhiratā sattā itthīsu saṃyogaṃ gatā.	Sentient beings who are attached to their masculinity are bound to women.
Evaṃ kho, bhikkhave, puriso purisattaṃ nātivattati.	This is how a man does not transcend his masculinity.
Evaṃ kho, bhikkhave, saṃyogo hoti.	This is how one is bound.
Kathañca, bhikkhave, visaṃyogo hoti?	And how does one become unbound?
Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ na manasi karoti—	A woman doesn’t focus on her own femininity:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.	her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
Sā tattha na rajjati, sā tatra nābhiramati.	She isn’t stimulated by this and takes no pleasure in it.
Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṃ na manasi karoti—	So she doesn’t focus on the masculinity of others:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.	masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
Sā tattha na rajjati, tatra nābhiramati.	She isn’t stimulated by this and takes no pleasure in it.
Sā tattha arattā tatra anabhiratā bahiddhā saṃyogaṃ nākaṅkhati.	So she doesn’t desire to bond with another.
Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati.	Nor does she desire the pleasure and happiness that comes from such a bond.
Itthatte, bhikkhave, anabhiratā sattā purisesu visaṃyogaṃ gatā.	Sentient beings who are not attached to their femininity are not bound to men.
Evaṃ kho, bhikkhave, itthī itthattaṃ ativattati.	This is how a woman transcends her femininity.
Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ na manasi karoti—	A man doesn’t focus on his own masculinity:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.	his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
So tattha na rajjati, so tatra nābhiramati.	He isn’t stimulated by this and takes no pleasure in it.
So tattha aratto tatra anabhirato bahiddhā itthindriyaṃ na manasi karoti—	So he doesn’t focus on the femininity of others:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.	feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
So tattha na rajjati, tatra nābhiramati.	He isn’t stimulated by this and takes no pleasure in it.
So tattha aratto tatra anabhirato bahiddhā saṃyogaṃ nākaṅkhati.	So he doesn’t desire to bond with another.
Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati.	Nor does he desire the pleasure and happiness that comes from such a bond.
Purisatte, bhikkhave, anabhiratā sattā itthīsu visaṃyogaṃ gatā.	Sentient beings who are not attached to their masculinity are not bound to women.
Evaṃ kho, bhikkhave, puriso purisattaṃ ativattati.	This is how a man transcends his masculinity.
Evaṃ kho, bhikkhave, visaṃyogo hoti.	This is how one is unbound.
Ayaṃ kho, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo”ti.	This is the exposition of The Dharma on connection and disconnection.”

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AN 7.52 Dānamahapphala: A Very Fruitful Gift

52. Dānamahapphalasutta	52. A Very Fruitful Gift
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.	At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho campeyyakā upāsakā āyasmantaṃ sāriputtaṃ etadavocuṃ:	Then several lay followers of Campā went to Venerable Sāriputta, bowed, sat down to one side, and said to him:
“cirassutā no, bhante, bhagavato sammukhā dhammīkathā.	“Sir, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.
Sādhu mayaṃ, bhante, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti.	It would be good if we got to hear a Dhamma talk from the Buddha.”
“Tenahāvuso, tadahuposathe āgaccheyyātha,	“Well then, reverends, come on the next sabbath day.
appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti.	Hopefully you’ll get to hear a Dhamma talk from the Buddha.”
“Evaṃ, bhante”ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ sāriputtaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	“Yes, sir” they replied. Then they rose from their seats, bowed to Sāriputta, and respectfully circled him before leaving.
Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.	Then on the next sabbath the lay followers of Campā went to Venerable Sāriputta, bowed, and stood to one side.
Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then they went together with Sāriputta to the Buddha, bowed, and sat down to one side. Sāriputta said to the Buddha:
“Siyā nu kho, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ;	“Sir, could it be that someone gives a gift and it is not very fruitful or beneficial,
siyā pana, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti?	while someone else gives exactly the same gift and it is very fruitful and beneficial?”
“Siyā, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	“Indeed it could, Sāriputta.”
“Ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti?	“Sir, what is the cause, what is the reason for this?”
“Idha, sāriputta, ekacco sāpekho dānaṃ deti, patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti.	“Sāriputta, take the case of a someone who gives a gift as an investment, their mind tied to it, expecting to keep it, thinking ‘I’ll enjoy this in my next life’.
So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dānan”ti?	What do you think, Sāriputta, don’t some people give gifts in this way?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tatra, sāriputta, yvāyaṃ sāpekho dānaṃ deti, patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti.	“Sāriputta, someone who gives a gift as an investment,
So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati.	when their body breaks up, after death, is reborn in the company of the gods of the Four Great Kings.
So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ āgāmī hoti āgantā itthattaṃ. (1)	When that deed, success, fame, and dominion is spent they return to this state of existence.
Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṃ deti, na patibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti;	Next, take the case of a someone who gives a gift not as an investment, their mind not tied to it, not expecting to keep it, and not thinking, ‘I’ll enjoy this in my next life’.
api ca kho ‘sāhu dānan’ti dānaṃ deti … pe …. (2)	But they give a gift thinking, ‘It’s good to give’ …
Napi ‘sāhu dānan’ti dānaṃ deti; api ca kho ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti … pe …. (3)	They give a gift thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ …
Napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti; api ca kho ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti … pe …. (4)	They give a gift thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ …
Napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti; api ca kho ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ—	They give a gift thinking, ‘The brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu.
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti … pe …. (5)	Just as they performed great sacrifices, I will share a gift.’ …
Napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ— aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti; api ca kho ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti … pe …. (6)	They give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’
Napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti;	They don’t give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’
api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti.	But they give a gift thinking, ‘This is an adornment and requisite for the mind.’
So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dānan”ti?	What do you think, Sāriputta, don’t some people give gifts in this way?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tatra, sāriputta, yvāyaṃ na heva sāpekho dānaṃ deti; na patibaddhacitto dānaṃ deti; na sannidhipekho dānaṃ deti; na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti; napi ‘sāhu dānan’ti dānaṃ deti; napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti; napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti; napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ— aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti; napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti;	“Sāriputta, someone who gives gifts, not for any other reason,
api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti.	but thinking, ‘This is an adornment and requisite for the mind’,
So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.	when their body breaks up, after death, is reborn among the gods of Brahmā’s Group.
So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ anāgāmī hoti anāgantā itthattaṃ. (7)	When that deed, success, fame, and dominion is spent they are a non-returner; they do not return to this state of existence.
Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ.	This is the cause, this is the reason why someone gives a gift and it is not very fruitful or beneficial,
Ayaṃ pana, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	while someone else gives exactly the same gift and it is very fruitful and beneficial.”

❧

AN 7.53 Nandamātā: Nanda’s Mother

53. Nandamātāsutta	53. Nanda’s Mother
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno dakkhiṇāgirismiṃ cārikaṃ caranti mahatā bhikkhusaṃghena saddhiṃ.	At one time Venerables Sāriputta and Mahāmoggallāna were wandering in the Southern Hills together with a large Saṅgha of monks.
Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsati.	Now at that time the laywoman Veḷukaṇṭakī, Nanda’s mother, rose at the crack of dawn and recited the verses of “The Way to the Beyond”.
Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena.	And at that time the great king Vessavaṇa was on his way from the north to the south on some business.
Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṃ sarena bhāsantiyā, sutvā kathāpariyosānaṃ āgamayamāno aṭṭhāsi.	He heard Nanda’s Mother reciting, and stood waiting for her to finish.
Atha kho nandamātā upāsikā pārāyanaṃ sarena bhāsitvā tuṇhī ahosi.	Then when her recital was over she fell silent.
Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṃ viditvā abbhānumodi:	Then, knowing she had finished, Vessavaṇa applauded, saying:
“sādhu, bhagini, sādhu, bhaginī”ti.	“Good, sister! Good, sister!”
“Ko paneso, bhadramukhā”ti?	“But who might you be, my dear?”
“Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā”ti.	“Sister, I am your brother Vessavaṇa, the great king.”
“Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyyan”ti.	“Good, my dear! Then may my recital of The Dharma be my offering to you as my guest.”
“Sādhu, bhagini, etañceva me hotu ātitheyyaṃ.	‘Good, sister! And let this also be your offering to me as your guest.
Sveva sāriputtamoggallānappamukho bhikkhusaṃgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṃghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi.	Tomorrow, the monk Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the teacher’s offering to me.
Etañceva me bhavissati ātitheyyan”ti.	Then that will also be your offering to me as your guest.”
Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpesi.	And when the night had passed the lay woman Nanda’s Mother had a variety of delicious foods prepared in her own home.
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari.	Then the Saṅgha of monks headed by Sāriputta and Moggallāna arrived at Veḷukaṇṭa.
Atha kho nandamātā upāsikā aññataraṃ purisaṃ āmantesi:	Then Nanda’s Mother addressed a man:
“ehi tvaṃ, ambho purisa, ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocehi:	“Please, mister, go to the monastery and announce the time to the Saṅgha, saying:
‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhattan’”ti.	‘Sirs, it’s time. The meal is ready in the house of the lady Nanda’s Mother.’”
“Evaṃ, ayye”ti kho so puriso nandamātāya upāsikāya paṭissutvā ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocesi: “kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhattan”ti.	“Yes, Ma’am,” that man replied, and he did as she said.
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	And then the Saṅgha of monks headed by Sāriputta and Moggallāna robed up in the morning and, taking their bowls and robes, went to the home of Nanda’s Mother, where they sat on the seat spread outs.
Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Nanda’s Mother served and satisfied them with her own hands with a variety of delicious foods.
Atha kho nandamātā upāsikā āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.	When Sāriputta had eaten and washed his hand and bowl, Nanda’s Mother sat down to one side.
Ekamantaṃ nisinnaṃ kho nandamātaraṃ upāsikaṃ āyasmā sāriputto etadavoca:	Sāriputta said to her:
“ko pana te, nandamāte, bhikkhusaṅghassa abbhāgamanaṃ ārocesī”ti?	“Nanda’s Mother, who told you that the Saṅgha of monks was about to arrive?”
“Idhāhaṃ, bhante, rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsitvā tuṇhī ahosiṃ.	“Sir, last night I rose at the crack of dawn and recited the verses of ‘The Way to the Beyond’, and then I fell silent.
Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṃ viditvā abbhānumodi:	Then the great king Vessavaṇa, knowing I had finished, applauded me:
‘sādhu, bhagini, sādhu, bhaginī’ti.	‘Good, sister! Good, sister!’
‘Ko paneso, bhadramukhā’ti?	I asked: ‘But who might you be, my dear?’
‘Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā’ti.	‘Sister, I am your brother Vessavaṇa, the great king.’
‘Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyyan’ti.	‘Good, my dear! Then may my recital of The Dharma be my offering to you as my guest.’
‘Sādhu, bhagini, etañceva me hotu ātitheyyaṃ.	‘Good, sister! And let this also be your offering to me as your guest.
Sveva sāriputtamoggallānappamukho bhikkhusaṃgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṃghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi.	Tomorrow, the monk Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the teacher’s offering to me.
Etañceva me bhavissati ātitheyyan’ti.	Then that will also be your offering to me as your guest.’
Yadidaṃ, bhante, dāne puññañca puññamahī ca taṃ vessavaṇassa mahārājassa sukhāya hotū”ti.	And so, sir, may the merit and the growth of merit in this gift be for the happiness of the great king Vessavaṇa.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte.	“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma vessavaṇena mahārājena evaṃmahiddhikena evaṃmahesakkhena devaputtena sammukhā sallapissasī”ti. (1)	that you converse face to face with a mighty and illustrious god like the great king Vessavaṇa”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Idha me, bhante, nando nāma ekaputtako piyo manāpo.	I had an only son called Nanda who I loved dearly.
Taṃ rājāno kismiñcideva pakaraṇe okassa pasayha jīvitā voropesuṃ.	The rulers forcibly abducted him on some pretext and had him executed.
Tasmiṃ kho panāhaṃ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti.	But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.”
“Acchariyaṃ, nandamāte, abbhutaṃ nandamāte.	“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma cittuppādampi parisodhessasī”ti. (2)	that you purify even the arising of a thought.”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Idha me, bhante, sāmiko kālaṅkato aññataraṃ yakkhayoniṃ upapanno.	When my husband passed away he was reborn in one of the realms of spirits.
So me teneva purimena attabhāvena uddassesi.	He revealed to me his previous life-form.
Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa aññathattan”ti.	But I can’t recall getting upset on that account.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte.	“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma cittuppādampi parisodhessasī”ti. (3)	that you purify even the arising of a thought.”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Yatohaṃ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṃ manasāpi aticaritā, kuto pana kāyenā”ti.	Ever since we were both young, and I was given in marriage to my husband, I can’t recall betraying him even in thought, still less in deed.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte.	“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma cittuppādampi parisodhessasī”ti. (4)	that you purify even the arising of a thought.”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Yadāhaṃ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṃ sañcicca vītikkamitā”ti.	Ever since I declared myself a lay follower, I can’t recall deliberately breaking any precept.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti. (5)	“It’s incredible, Nanda’s Mother, it’s amazing!”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Idhāhaṃ, bhante, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.	Whenever I want, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi.	As the directed-thought and evaluation are stilled, I enter and remain in the second jhāna, which has the mental-joy and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi.	And with the fading away of mental-joy, I enter and remain in the third jhāna, where I meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmī”ti.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti. (6)	“It’s incredible, Nanda’s Mother, it’s amazing!”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmī”ti.	Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti. (7)	“It’s incredible, Nanda’s Mother, it’s amazing!”
Atha kho āyasmā sāriputto nandamātaraṃ upāsikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.	Then Venerable Sāriputta educated, encouraged, fired up, and inspired Nanda’s Mother with a Dhamma talk, after which he got up from his seat and left.

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§ – AN 7 vagga 6 Abyākata: The Undeclared Points

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6. Abyākatavagga

6. The Undeclared Points

AN 7.54 Abyākata: The Undeclared Points

54. Abyākatasutta	54. The Undeclared Points
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti?	“Sir, what is the cause, what is the reason why an educated noble-one's-disciple has no doubts regarding the undeclared points?”
“Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu.	“monk, it’s due to the cessation of views that an educated noble-one's-disciple has no doubts regarding the undeclared points.
‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ;	‘A Realized One exists after death’: this is a misconception.
‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ;	‘A Realized One doesn’t exist after death’: this is a misconception.
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ;	‘A Realized One both exists and doesn’t exist after death’: this is a misconception.
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ.	‘A Realized One neither exists nor doesn’t exist after death’: this is a misconception.
Assutavā, bhikkhu, puthujjano diṭṭhiṃ nappajānāti, diṭṭhisamudayaṃ nappajānāti, diṭṭhinirodhaṃ nappajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ nappajānāti.	An uneducated ordinary person doesn’t understand views, their origin, their cessation, or the practice that leads to their cessation.
Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.	And so their views grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṃ pajānāti, diṭṭhisamudayaṃ pajānāti, diṭṭhinirodhaṃ pajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ pajānāti.	An educated noble-one's-disciple does understand views, their origin, their cessation, and the practice that leads to their cessation.
Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi.	And so their views cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti;	Knowing and seeing this, an educated noble-one's-disciple does not answer: ‘A Realized One exists after death’,
‘na hoti tathāgato paraṃ maraṇā’tipi na byākaroti;	‘a Realized One doesn’t exist after death’,
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na byākaroti;	‘a Realized One both exists and doesn’t exist after death’,
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti.	‘a Realized One neither exists nor doesn’t exist after death.’
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu.	Knowing and seeing this, an educated noble-one's-disciple does not declare the undeclared points.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.	Knowing and seeing this, an educated noble-one's-disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.
‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, taṇhāgatametaṃ … pe …	‘A Realized One exists after death’: this is just about craving. …
saññāgatametaṃ … pe …	it’s just about perception …
maññitametaṃ … pe …	it’s a concept …
papañcitametaṃ … pe …	it’s a proliferation …
upādānagatametaṃ … pe …	it’s just about grasping …
‘hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso;	‘A Realized One exists after death’: this is a regret.
‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso;	‘A Realized One doesn’t exist after death’: this is a regret.
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso;	‘A Realized One both exists and doesn’t exist after death’: this is a regret.
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso.	‘A Realized One neither exists nor doesn’t exist after death’: this is a regret.
Assutavā, bhikkhu, puthujjano vippaṭisāraṃ nappajānāti, vippaṭisārasamudayaṃ nappajānāti, vippaṭisāranirodhaṃ nappajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ nappajānāti.	An uneducated ordinary person doesn’t understand regrets, their origin, their cessation, or the practice that leads to their cessation.
Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.	And so their regrets grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṃ pajānāti, vippaṭisārasamudayaṃ pajānāti, vippaṭisāranirodhaṃ pajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ pajānāti.	An educated noble-one's-disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation.
Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā … pe … dukkhasmāti vadāmi.	And so their regrets cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti … pe …	Knowing and seeing this, an educated noble-one's-disciple does not answer: ‘A Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti.	‘a Realized One neither exists nor doesn’t exist after death.’
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu.	Knowing and seeing this, an educated noble-one's-disciple does not declare the undeclared points.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.	Knowing and seeing this, an educated noble-one's-disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.
Ayaṃ kho, bhikkhu, hetu ayaṃ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti.	This is the cause, this is the reason why an educated noble-one's-disciple has no doubts regarding the undeclared points.”

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AN 7.55 Purisagati: Places People Are Reborn

55. Purisagatisutta	55. Places People Are Reborn
“Satta ca, bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṃ.	“monks, I will teach you seven places people are reborn, and nirvana by not grasping.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” the monks replied.
Bhagavā etadavoca:	The Buddha said this:
“katamā ca, bhikkhave, satta purisagatiyo?	“And what are the seven places people are reborn?
Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimous-observation.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.	They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.	But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, attachment to life, and ignorance.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off would be nirvana'd.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti: ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.	In the same way, a monk who practices like this …
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. (1)	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimous-observation.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.	They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.	But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, attachment to life, and ignorance.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be nirvana'd.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti: ‘no cassa no ca me siyā … pe …	In the same way, a monk who practices like this …
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. (2)	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be nirvana'd just before landing.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti: ‘no cassa no ca me siyā … pe …	In the same way, a monk who practices like this …
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. (3)	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd upon landing.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be nirvana'd on landing.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. (4)	With the ending of the five lower fetters they’re nirvana'd upon landing.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd without extra effort.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a little heap of grass or twigs.
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya.	There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become nirvana'd for lack of fuel.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. (5)	With the ending of the five lower fetters they’re nirvana'd without extra effort.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd with extra effort.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a large heap of grass or twigs.
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya.	There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become nirvana'd for lack of fuel.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. (6)	With the ending of the five lower fetters they’re nirvana'd with extra effort.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimous-observation.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.	They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.	But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, attachment to life, and ignorance.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.	With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a huge heap of grass or twigs.
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya, dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṃ vā pathantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya.	There it would ignite a fire and produce smoke. And after consuming the grass and twigs, the fire would burn up plants and trees until it reached a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it would be nirvana'd for lack of fuel.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.	With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Imā kho, bhikkhave, satta purisagatiyo.	These are the seven places people are reborn.
Katamañca, bhikkhave, anupādāparinibbānaṃ?	And what is nirvana by not grasping?
Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimous-observation.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.	They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.
Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti.	And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, attachment to life, and ignorance.
So āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Idaṃ vuccati, bhikkhave, anupādāparinibbānaṃ.	This is called nirvana by not grasping.
Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbānan”ti.	These are the seven places people are reborn, and nirvana by not grasping.”

❧

AN 7.56 Tissabrahmā: Tissa the Brahmā

56. Tissabrahmāsutta	56. Tissa the Brahmā
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca:	Then, late at night, a glorious deity, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him:
“etā, bhante, bhikkhuniyo vimuttā”ti.	“Sir, these nuns are freed!”
Aparā devatā bhagavantaṃ etadavoca:	And another deity told the Buddha:
“etā, bhante, bhikkhuniyo anupādisesā suvimuttā”ti.	“Sir, these nuns are well freed without anything left over!”
Idamavocuṃ tā devatā.	This is what that deity said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho tā devatā “samanuñño satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.	Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṃ, bhikkhave, rattiṃ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, ekā devatā maṃ etadavoca: ‘etā, bhante, bhikkhuniyo vimuttā’ti. Aparā devatā maṃ etadavoca: ‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’ti. Idamavocuṃ, bhikkhave, tā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsū”ti.	Then, when the night had passed, the Buddha told the monks all that had happened.
Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti.	Now, at that time Venerable Mahāmoggallāna was sitting not far from the Buddha.
Atha kho āyasmato mahāmoggallānassa etadahosi:	He thought:
“katamesānaṃ kho devānaṃ evaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti?	“Which gods know whether a person has anything left over or not?”
Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti.	Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm.
Tatrāpi naṃ evaṃ jānanti:	There they knew that
“tisso brahmā mahiddhiko mahānubhāvo”ti.	Tissa the Brahmā was very mighty and powerful.
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—gijjhakūṭe pabbate antarahito tasmiṃ brahmaloke pāturahosi.	And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Vulture’s Peak and reappeared in that Brahmā realm.
Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ.	Tissa saw Moggallāna coming off in the distance,
Disvā āyasmantaṃ mahāmoggallānaṃ etadavoca:	and said to him:
“ehi kho, mārisa moggallāna;	“Come, my good Moggallāna!
svāgataṃ, mārisa moggallāna.	Welcome, my good Moggallāna!
Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti.	Sit, my good Moggallāna, this seat is for you.”
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.	Moggallāna sat down on the seat spread out.
Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi.	Then Tissa bowed to Moggallāna and sat to one side.
Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca:	Moggallāna said to him:
“katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti?	“Which gods know whether a person has anything left over or not?”
“Brahmakāyikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.	“The gods of Brahmā’s Group know this.”
“Sabbesaññeva kho, tissa, brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti?	“But do all of them know this?”
“Na kho, mārisa moggallāna, sabbesaṃ brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.	“No, my good Moggallāna, not all of them.
Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṃ yathābhūtaṃ nappajānanti.	Those gods of Brahmā’s Group who are content with the lifespan of Brahmā, with the beauty, happiness, fame, and authority of Brahmā, and who don’t truly understand any higher escape:
Tesaṃ na evaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.	they don’t know this.
Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṃ yathābhūtaṃ pajānanti.	But those gods of Brahmā’s Group who are not content with the lifespan of Brahmā, with the beauty, happiness, fame, and authority of Brahmā, and who do truly understand a higher escape:
Tesaṃ evaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.	they do know this.
Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti.	Take a monk who is freed both ways.
Tamenaṃ te devā evaṃ jānanti:	The gods know of them:
‘ayaṃ kho āyasmā ubhatobhāgavimutto.	‘This venerable is freed both ways.
Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā.	As long as their body remains they will be seen by gods and humans.
Kāyassa bhedā na naṃ dakkhanti devamanussā’ti.	But when their body breaks up gods and men will see them no more.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.	This too is how those gods know whether a person has anything left over or not.
Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti.	Take a monk who is freed by wisdom.
Tamenaṃ te devā evaṃ jānanti:	The gods know of them:
‘ayaṃ kho āyasmā paññāvimutto.	‘This venerable is freed by wisdom.
Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā.	As long as their body remains they will be seen by gods and humans.
Kāyassa bhedā na naṃ dakkhanti devamanussā’ti.	But when their body breaks up gods and men will see them no more.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.	This too is how those gods know whether a person has anything left over or not.
Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti.	Take a monk who is a direct witness.
Tamenaṃ devā evaṃ jānanti:	The gods know of them:
‘ayaṃ kho āyasmā kāyasakkhī.	‘This venerable is a direct witness.
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.	This too is how those gods know whether a person has anything left over or not.
Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti … pe …	Take a monk who is attained to view. …
saddhāvimutto hoti … pe …	freed by justifiable-trust …
dhammānusārī hoti.	a follower of the Dharmas …
Tamenaṃ te devā evaṃ jānanti:	The gods know of them:
‘ayaṃ kho āyasmā dhammānusārī.	‘This venerable is a follower of the Dharmas.
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.	This too is how those gods know whether a person has anything left over or not.”
Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—brahmaloke antarahito gijjhakūṭe pabbate pāturahosi.	Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared on the Vulture’s Peak.
Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā mahāmoggallāno yāvatako ahosi tissena brahmunā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and told him what had happened.
“Na hi pana te, moggallāna, tisso brahmā sattamaṃ animittavihāriṃ puggalaṃ deseti”.	“But Moggallāna, Tissa the Brahmā didn’t teach the seventh person, the signless meditator.”
“Etassa, bhagavā, kālo, etassa, sugata, kālo.	“Now is the time, Blessed One! Now is the time, Holy One!
Yaṃ bhagavā sattamaṃ animittavihāriṃ puggalaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	May the Buddha teach the seventh person, the signless meditator. The monks will listen and remember it.”
“Tena hi, moggallāna, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Moggallāna, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi.	“Yes, sir,” Mahāmoggallāna replied.
Bhagavā etadavoca:	The Buddha said this:
“Idha, moggallāna, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati.	“Moggallāna, take the case of a monk who, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart.
Tamenaṃ te devā evaṃ jānanti:	The gods know of them:
‘ayaṃ kho āyasmā sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati.	‘This venerable, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart.
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Evaṃ kho, moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti: ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.	This too is how those gods know whether a person has anything left over or not.”

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AN 7.57 Sīhasenāpati: General Sīha

57. Sīhasenāpatisutta	57. General Sīha
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca:	Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:
“sakkā nu kho, bhante, sandiṭṭhikaṃ dānaphalaṃ paññāpetun”ti?	“Sir, can you point out a fruit of giving that’s apparent in the present life?”
“Tena hi, sīha, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, Sīha, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, sīha,	What do you think, Sīha?
idha dve purisā—	Consider two people.
eko puriso assaddho maccharī kadariyo paribhāsako, eko puriso saddho dānapati anuppadānarato.	One is justifiable-trustless, mean, miserly, and abusive. One is an justifiable-trustful donor who loves charity.
Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ anukampantā anukampeyyuṃ: ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?	Which do you think the perfected ones will show compassion for first?”
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ anukampantā anukampissanti.	“Why would the perfected ones first show compassion for the person who is justifiable-trustless, miserly, and abusive?
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ anukampantā anukampeyyuṃ”. (1)	They’d show compassion first for the justifiable-trustful donor who loves charity.”
“Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ: ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamissanti.	“Which do you think the perfected ones will first approach?”
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ”. (2)	“They’d first approach the justifiable-trustful donor who loves charity.”
“Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ: ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhissanti.	“Which do you think the perfected ones will receive alms from first?”
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ”. (3)	“They’d receive alms first from the justifiable-trustful donor who loves charity.”
“Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ: ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ dhammaṃ desentā desessanti.	“Which do you think the perfected ones will teach the Dhamma to first?”
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ”. (4)	“They’d first teach the Dhamma to the justifiable-trustful donor who loves charity.”
“Taṃ kiṃ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya: ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa kalyāṇo kittisaddo abbhuggacchissati.	“Which do you think would get a good reputation?”
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva kalyāṇo kittisaddo abbhuggaccheyya”. (5)	“The justifiable-trustful donor who loves charity would get a good reputation.”
“Taṃ kiṃ maññasi, sīha, ko nu kho yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto: ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?	“Which do you think would enter any kind of assembly bold and assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics?”
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so yaṃyadeva parisaṃ upasaṅkamissati, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamissati amaṅkubhūto. Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto”. (6)	“The justifiable-trustful donor who loves charity would enter any kind of assembly bold and assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.”
“Taṃ kiṃ maññasi, sīha, ko nu kho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya: ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?	“When their body breaks up, after death, which do you think would be reborn in a good place, a heavenly realm?”
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	“Why would the person who is justifiable-trustless, miserly, and abusive be reborn in a good place, a heavenly realm?
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. (7)	The justifiable-trustful donor who loves charity would, when their body breaks up, after death, be reborn in a good place, a heavenly realm.
Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi.	When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on justifiable-trust in the Buddha,
Ahampi etāni jānāmi.	for I know them too.
Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ anukampantā anukampanti.	I’m a giver, a donor, and the perfected ones show compassion for me first.
Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamanti.	I’m a giver, and the perfected ones approach me first.
Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti.	I’m a giver, and the perfected ones receive alms from me first.
Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ dhammaṃ desentā desenti.	I’m a giver, and the perfected ones teach me Dhamma first.
Ahaṃ, bhante, dāyako dānapati, mayhaṃ kalyāṇo kittisaddo abbhuggato:	I’m a giver, and I have this good reputation:
‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti.	‘General Sīha gives, serves, and attends on the Saṅgha.’
Ahaṃ, bhante, dāyako dānapati yaṃyadeva parisaṃ upasaṅkamāmi, yadi khattiyaparisaṃ … pe … yadi samaṇaparisaṃ visārado upasaṅkamāmi amaṅkubhūto.	I’m a giver, I enter any kind of assembly bold and assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi.	When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on justifiable-trust in the Buddha,
Ahampi etāni jānāmi.	for I know them too.
Yañca kho maṃ, bhante, bhagavā evamāha:	But when the Buddha says:
‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti.	‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this,
Etāhaṃ na jānāmi, ettha ca panāhaṃ, bhagavato saddhāya gacchāmī”ti.	so I have to rely on justifiable-trust in the Buddha.”
“Evametaṃ, sīha, evametaṃ, sīha.	“That’s so true, Sīha! That’s so true!
Dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti.	When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.”

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AN 7.58 Arakkheyya: Nothing to Hide

58. Arakkheyyasutta	58. Nothing to Hide
“Cattārimāni, bhikkhave, tathāgatassa arakkheyyāni, tīhi ca anupavajjo.	“monks, there are four areas where the Realized One has nothing to hide, and three ways he is irreproachable.
Katamāni cattāri tathāgatassa arakkheyyāni?	What are the four areas where the Realized One has nothing to hide?
Parisuddhakāyasamācāro, bhikkhave, tathāgato;	His bodily behavior is pure.
natthi tathāgatassa kāyaduccaritaṃ yaṃ tathāgato rakkheyya:	So the Realized One has no bodily misconduct to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (1)	‘Don’t let others find this out about me!’
Parisuddhavacīsamācāro, bhikkhave, tathāgato;	His verbal behavior is pure.
natthi tathāgatassa vacīduccaritaṃ yaṃ tathāgato rakkheyya:	So the Realized One has no verbal misconduct to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (2)	‘Don’t let others find this out about me!’
Parisuddhamanosamācāro, bhikkhave, tathāgato;	His mental behavior is pure.
natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya:	So the Realized One has no mental misconduct to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (3)	‘Don’t let others find this out about me!’
Parisuddhājīvo, bhikkhave, tathāgato;	His livelihood is pure.
natthi tathāgatassa micchāājīvo yaṃ tathāgato rakkheyya:	So the Realized One has no wrong livelihood to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (4)	‘Don’t let others find this out about me!’
Imāni cattāri tathāgatassa arakkheyyāni.	These are the four areas where the Realized One has nothing to hide.
Katamehi tīhi anupavajjo?	What are the three ways the Realized One is irreproachable?
Svākkhātadhammo, bhikkhave, tathāgato.	The Realized One has explained The Dharma well.
Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati:	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘itipi tvaṃ na svākkhātadhammo’ti. Nimittametaṃ, bhikkhave, na samanupassāmi.	‘For such and such reasons you haven’t explained The Dharma well.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (1)	Since I see no such reason, I live secure, fearless, and assured.
Supaññattā kho pana me, bhikkhave, sāvakānaṃ nibbānagāminī paṭipadā.	I have clearly described the practice that leads to nirvana for my disciples.
Yathāpaṭipannā mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	Practicing in accordance with this, my disciples realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati:	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘itipi te na supaññattā sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṃ khayā … pe … sacchikatvā upasampajja viharantī’ti. Nimittametaṃ, bhikkhave, na samanupassāmi.	‘For such and such reasons you haven’t clearly described the practice that leads to nirvana for your disciples.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (2)	Since I see no such reason, I live secure, fearless, and assured.
Anekasatā kho pana me, bhikkhave, sāvakaparisā āsavānaṃ khayā … pe … sacchikatvā upasampajja viharanti.	Many hundreds in my assembly of disciples have realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati:	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘itipi te na anekasatā sāvakaparisā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’ti. Nimittametaṃ, bhikkhave, na samanupassāmi.	‘For such and such reasons you don’t have many hundreds of disciples in your following who have realized the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (3)	Since I see no such reason, I live secure, fearless, and assured.
Imehi tīhi anupavajjo.	These are the three ways the Realized One is irreproachable.
Imāni kho, bhikkhave, cattāri tathāgatassa arakkheyyāni, imehi ca tīhi anupavajjo”ti.	These are the four areas where the Realized One has nothing to hide, and the three ways he is irreproachable.”

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AN 7.59 Kimila: With Kimbila

59. Kimilasutta	59. With Kimbila
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane.	At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.
Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca:	Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?	“What is the cause, sir, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā.	“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, assiduity, and hospitality after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.	This is the cause, this is the reason why the true Dharma does not last long after the final nirvana of the Realized One.”
“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?	“What is the cause, sir, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā.	“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, assiduity, and hospitality after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.	This is the cause, this is the reason why the true Dharma does last long after the final nirvana of the Realized One.”

AN 7.60 Sattadhamma: Seven Qualities

60. Sattadhammasutta	60. Seven Qualities
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyya.	“monks, a monk with seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
Katamehi sattahi?	What seven?
Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.	It’s when a monk is justifiable-trustful, ethical, learned, secluded, energetic, rememberful, and wise.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyyā”ti.	A monk with these seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”

AN 7.61 Pacalāyamāna: Nodding Off

61. Pacalāyamānasutta	61. Nodding Off
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme pacalāyamāno nisinno hoti.	Now at that time, in the land of the Magadhans near Kallavāḷamutta Village, Venerable Mahāmoggallāna was nodding off while meditating.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ. Disvā—	The Buddha saw him with his clairvoyance that is purified and superhuman.
seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi.	Then, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans.
Nisīdi bhagavā paññatte āsane.	He sat on the seat spread out
Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca:	and said to Mahāmoggallāna:
“Pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā”ti?	“Are you nodding off, Moggallāna? Are you nodding off?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi, taṃ saññaṃ mā bahulamakāsi.	“So, Moggallāna, don’t focus on or cultivate the perception that you were meditating on when you fell drowsy.
Ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (1)	It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi.	But what if that doesn’t work? Then think about and consider The Dharma as you’ve learned and memorized it, examining it with your mind.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (2)	It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi.	But what if that doesn’t work? Then recite in detail The Dharma as you’ve learned and memorized it.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (3)	It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi.	But what if that doesn’t work? Then pinch your ears and rub your limbs.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (4)	It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi.	But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (5)	It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi—	But what if that doesn’t work? Then focus on the perception of light, concentrating on the perception of day,
yathā divā tathā rattiṃ yathā rattiṃ tathā divā.	regardless of whether it’s night or day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi.	And so, with an open and unenveloped heart, develop a mind that’s full of radiance.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (6)	It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena.	But what if that doesn’t work? Then walk meditation concentrating on perception of continuity, your faculties directed inwards and your mind not scattered outside.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (7)	It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	But what if that doesn’t work? Then lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Paṭibuddhena ca te, moggallāna, khippaññeva paccuṭṭhātabbaṃ:	When you wake, you should get up quickly, thinking:
‘na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī’ti.	‘I will not live attached to the pleasures of sleeping, lying down, and drowsing.’
Evañhi te, moggallāna, sikkhitabbaṃ.	That’s how you should train.
Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ:	So you should train like this:
‘na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī’ti.	‘I will not approach families with my head swollen with vanity.’
Evañhi te, moggallāna, sikkhitabbaṃ.	That’s how you should train.
Sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni.	What happens if a monk approaches families with a head swollen with vanity? Well, families have business to attend to,
Yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti:	so people might not notice when a monk arrives. In that case the monk thinks:
‘kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā’ti.	‘Who on earth has turned this family against me? It seems they don’t like me any more.’
Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.	And so, because they don’t get anything they feel dismayed. Being dismayed, they become restless. Being restless, they lose restraint. And without restraint the mind is far from undistractible-lucidity.
Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ:	So you should train like this:
‘na viggāhikakathaṃ kathessāmī’ti.	‘I won’t get into arguments.’
Evañhi te, moggallāna, sikkhitabbaṃ.	That’s how you should train.
Viggāhikāya, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.	When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from undistractible-lucidity.
Nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi.	Moggallāna, I don’t praise all kinds of closeness.
Na panāhaṃ, moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi.	Nor do I criticize all kinds of closeness.
Sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi.	I don’t praise closeness with laypeople and renunciates.
Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī”ti.	I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.”
Evaṃ vutte, āyasmā mahāmoggallāno bhagavantaṃ etadavoca:	When he said this, Venerable Moggallāna asked the Buddha:
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?	“Sir, how do you briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”
“Idha, moggallāna, bhikkhuno sutaṃ hoti:	“It’s when a monk has heard:
‘sabbe dhammā nālaṃ abhinivesāyā’ti;	‘Nothing is worth clinging on to.’
evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti:	When a monk has heard that
‘sabbe dhammā nālaṃ abhinivesāyā’ti.	nothing is worth clinging on to,
So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. Sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.	they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.
So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati,	Meditating in this way, they don’t grasp at anything in the world.
anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati.	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.	That’s how I briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”

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AN 7.62 Metta: Don’t Fear Good Deeds

62. Mettasutta	62. Don’t Fear Good Deeds
“Mā, bhikkhave, puññānaṃ bhāyittha.	“monks, don’t fear good deeds.
Sukhassetaṃ, bhikkhave, adhivacanaṃ yadidaṃ puññāni.	For ‘good deeds’ is a term for happiness.
Abhijānāmi kho panāhaṃ, bhikkhave, dīgharattaṃ katānaṃ puññānaṃ dīgharattaṃ iṭṭhaṃ kantaṃ manāpaṃ vipākaṃ paccanubhūtaṃ.	I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time.
Satta vassāni mettacittaṃ bhāvesiṃ.	I developed a mind of love for seven years.
Satta vassāni mettacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punāgamāsiṃ.	As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again.
Saṃvaṭṭamāne sudāhaṃ, bhikkhave, loke ābhassarūpago homi,	As the cosmos contracted I went to the realm of streaming radiance.
vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjāmi.	As it expanded I was reborn in an empty mansion of Brahmā.
Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī.	There I was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power.
Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo;	I was Sakka, lord of gods, thirty-six times.
anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	Many hundreds of times I was a king, a wheel-turning monarch, a just and Dharmic king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures.
Tassa mayhaṃ, bhikkhave, imāni satta ratanāni ahesuṃ, seyyathidaṃ—	These were my seven treasures:
cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho pana me, bhikkhave, puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā.	I had over a thousand sons who were valiant and heroic, crushing the armies of my enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasinti.	After conquering this land girt by sea, I reigned by dharma, without rod or sword.”
Passa puññānaṃ vipākaṃ,	“See the result of good deeds,
Kusalānaṃ sukhesino;	of skillful deeds, for one seeking happiness.
Mettaṃ cittaṃ vibhāvetvā,	I developed a mind of love
Satta vassāni bhikkhavo;	for seven years, monks.
Sattasaṃvaṭṭavivaṭṭakappe,	For seven eons of expansion and contraction
Nayimaṃ lokaṃ punāgamiṃ.	I didn’t return to this world again.
Saṃvaṭṭamāne lokamhi,	As the world contracted
homi ābhassarūpago;	I went to the realm of streaming radiance.
Vivaṭṭamāne lokasmiṃ,	And when it evolved
suññabrahmūpago ahuṃ.	I went to an empty mansion of Brahmā.
Sattakkhattuṃ mahābrahmā,	Seven times I was a Great Brahmā,
vasavattī tadā ahuṃ;	and at that time I was the wielder of power.
Chattiṃsakkhattuṃ devindo,	Thirty-six times I was lord of gods,
devarajjamakārayiṃ.	acting as ruler of the gods.
Cakkavattī ahuṃ rājā,	Then I was king, a wheel-turning monarch,
jambumaṇḍassa issaro;	ruler of all India.
Muddhāvasitto khattiyo,	An anointed warrior-noble,
manussādhipatī ahuṃ.	I was sovereign of all humans.
Adaṇḍena asatthena,	Without rod or sword,
vijeyya pathaviṃ imaṃ;	I conquered this land.
Asāhasena kammena,	Through non-violent action
samena manusāsi taṃ.	I guided it justly.
Dhammena rajjaṃ kāretvā,	After ruling this realm
asmiṃ pathavimaṇḍale;	by means of dharma,
Mahaddhane mahābhoge,	I was born in a rich family,
aḍḍhe ajāyihaṃ kule.	affluent and wealthy.
Sabbakāmehi sampanne,	It was replete with all sense pleasures,
ratanehi ca sattahi;	and the seven treasures.
Buddhā saṅgāhakā loke,	This was well taught by the Buddhas,
tehi etaṃ sudesitaṃ.	who brings the world together.
Eso hetu mahantassa,	This is the cause of greatness
pathabyo me na vipajjati;	by which one is called a lord of the land.
Pahūtavittūpakaraṇo,	I was a majestic king,
rājā hoti patāpavā.	with lots of property and assets.
Iddhimā yasavā hoti,	Successful and glorious,
jambumaṇḍassa issaro;	I was lord of India.
Ko sutvā nappasīdeyya,	Who would not be inspired by this,
api kaṇhābhijātiyo.	even someone of dark birth.
Tasmā hi attakāmena,	Therefore someone who loves themselves,
mahattamabhikaṅkhatā;	aspiring to transcendence,
Saddhammo garukātabbo,	should respect the true Dharma,
saraṃ buddhānasāsanan”ti.	remembering the instructions of the Buddhas.”

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AN 7.63 Bhariyā: Kinds of Wives

63. Bhariyāsutta	63. Kinds of Wives
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika, where he sat on the seat spread out.
Tena kho pana samayena anāthapiṇḍikassa gahapatissa nivesane manussā uccāsaddā mahāsaddā honti.	Now at that time people in Anāthapiṇḍika’s home were making a dreadful racket.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Kiṃ nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?	“Householder, what’s with the people making that dreadful racket in your home? You’d think it was fishermen hauling in a catch!”
“Ayaṃ, bhante, sujātā gharasuṇhā aḍḍhakulā ānītā.	“Sir, that’s my daughter-in-law Sujātā. She’s been brought here from a wealthy family.
Sā neva sassuṃ ādiyati, na sasuraṃ ādiyati, na sāmikaṃ ādiyati, bhagavantampi na sakkaroti na garuṃ karoti na māneti na pūjetī”ti.	She doesn’t obey her mother-in-law or father-in-law or her husband. And she does not honor, respect, esteem, and venerate the Buddha.”
Atha kho bhagavā sujātaṃ gharasuṇhaṃ āmantesi:	Then the Buddha addressed Sujātā, saying,
“ehi, sujāte”ti.	“Come, Sujātā.”
“Evaṃ, bhante”ti kho sujātā gharasuṇhā bhagavato paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sujātaṃ gharasuṇhaṃ bhagavā etadavoca:	“Yes, sir,” she replied. She went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“Satta kho imā, sujāte, purisassa bhariyāyo.	“Sujātā, a man can have seven kinds of wife.
Katamā satta?	What seven?
Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā.	A wife like a killer, a wife like a thief, a wife like a lord, a wife like a mother, a wife like a sister, a wife like a friend, and a wife like a bondservant.
Imā kho, sujāte, satta purisassa bhariyāyo.	These are the kinds of wife that a man can have.
Tāsaṃ tvaṃ katamā”ti?	Which one of these are you?”
“Na kho ahaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi.	“Sir, I don’t understand the detailed meaning of what the Buddha has said in brief.
Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ jāneyyan”ti.	Please teach me this matter so I can understand the detailed meaning.”
“Tena hi, sujāte, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Sujātā, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho sujātā gharasuṇhā bhagavato paccassosi.	“Yes, sir,” she replied.
Bhagavā etadavoca:	The Buddha said this:
“Paduṭṭhacittā ahitānukampinī,	“With a mind full of hate and no kindness,
Aññesu rattā atimaññate patiṃ;	lusting for others, looking down on her husband,
Dhanena kītassa vadhāya ussukā,	she longs to murder the one who paid the price for her.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Vadhā ca bhariyā’ti ca sā pavuccati. (1)	is called a wife and a murderer.
Yaṃ itthiyā vindati sāmiko dhanaṃ,	A woman’s husband earns his wealth
Sippaṃ vaṇijjañca kasiṃ adhiṭṭhahaṃ;	by working at a profession, trade, or farming.
Appampi tassa apahātumicchati,	And even if it’s only a little, she wants to take it.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Corī ca bhariyā’ti ca sā pavuccati. (2)	is called a wife and a thief.
Akammakāmā alasā mahagghasā,	She’s an idle glutton who doesn’t want to work.
Pharusā ca caṇḍī duruttavādinī;	Her words are harsh, fierce, and rude.
Uṭṭhāyakānaṃ abhibhuyya vattati,	She rules over him, though he rises early.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Ayyā ca bhariyā’ti ca sā pavuccati. (3)	is called a wife and a lord.
Yā sabbadā hoti hitānukampinī,	She’s always caring and kind,
Mātāva puttaṃ anurakkhate patiṃ;	looking after her husband like a mother her child.
Tato dhanaṃ sambhatamassa rakkhati,	She keeps the wealth that he’s earned secure.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Mātā ca bhariyā’ti ca sā pavuccati. (4)	is called a wife and a mother.
Yathāpi jeṭṭhā bhaginī kaniṭṭhakā,	She respects her husband
Sagāravā hoti sakamhi sāmike;	as a younger sister respects her elder.
Hirīmanā bhattuvasānuvattinī,	Conscientious, she does what her husband says.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Bhaginī ca bhariyā’ti ca sā pavuccati. (5)	is called a wife and a sister.
Yācīdha disvāna patiṃ pamodati,	She’s delighted to see him,
Sakhī sakhāraṃva cirassamāgataṃ;	like one reunited with a long-lost friend.
Koleyyakā sīlavatī patibbatā,	She’s well-raised, virtuous, and devoted.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Sakhī ca bhariyā’ti ca sā pavuccati. (6)	is called a wife and a friend.
Akkuddhasantā vadhadaṇḍatajjitā,	She has no anger when threatened with violence by the rod.
Aduṭṭhacittā patino titikkhati;	Without hate or anger,
Akkodhanā bhattuvasānuvattinī,	she endures her husband and does what he says.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Dāsī ca bhariyā’ti ca sā pavuccati. (7)	is called a wife and a bondservant.
Yācīdha bhariyā vadhakāti vuccati,	The kinds of wives here called
‘Corī ca ayyā’ti ca yā pavuccati;	murderer, thief, and lord;
Dussīlarūpā pharusā anādarā,	unethical, harsh, and lacking regard for others,
Kāyassa bhedā nirayaṃ vajanti tā. (1–3.)	when their body breaks up they go to hell.
Yācīdha mātā bhaginī sakhīti ca,	But the kinds of wives here called
‘Dāsī ca bhariyā’ti ca sā pavuccati;	mother, sister, friend, and bondservant;
Sīle ṭhitattā cirarattasaṃvutā,	steadfast in their own morality, restrained for a long time,
Kāyassa bhedā sugatiṃ vajanti tāti. (4–7.)	when their body breaks up they go to a good place.”
Imā kho, sujāte, satta purisassa bhariyāyo.	Sujātā, these are the seven kinds of wife that a man can have.
Tāsaṃ tvaṃ katamā”ti?	Which one of these are you?”
“Ajjatagge maṃ, bhante, bhagavā dāsīsamaṃ sāmikassa bhariyaṃ dhāretū”ti.	“Sir, from this day forth may the Buddha remember me as a wife like a bondservant.”

❧

AN 7.64 Kodhana: Angry

64. Kodhanasutta	64. Angry
“Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā.	“monks, these seven things that please and assist an enemy happen to an angry woman or man.
Katame satta?	What seven?
Idha, bhikkhave, sapatto sapattassa evaṃ icchati:	Firstly, an enemy wishes for an enemy:
‘aho vatāyaṃ dubbaṇṇo assā’ti.	‘If only they’d become ugly!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati.	Because an enemy doesn’t like to have a beautiful enemy.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano; atha kho so dubbaṇṇova hoti kodhābhibhūto.	An angry person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes.
Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (1)	This is the first thing that pleases and assists an enemy which happens to an angry woman or man.
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ dukkhaṃ sayeyyā’ti.	‘If only they’d sleep badly!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati.	Because an enemy doesn’t like to have an enemy who sleeps well.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne; atha kho so dukkhaññeva seti kodhābhibhūto.	An angry person, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.
Ayaṃ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (2)	This is the second thing …
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na pacurattho assā’ti.	‘If only they don’t get all they need!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati.	Because an enemy doesn’t like to have an enemy who gets all they need.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati, atthampi gahetvā ‘anattho me gahito’ti maññati.	When an angry person, overcome and overwhelmed by anger, gets what they don’t need they think ‘I’ve got what I need!’ When they get what they need they think ‘I’ve got what I don’t need.’
Tassime dhammā aññamaññaṃ vipaccanīkā gahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti kodhābhibhūtassa.	When an angry person get these things that are the exact opposite of what they need, it’s for their lasting harm and suffering.
Ayaṃ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (3)	This is the third thing …
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na bhogavā assā’ti.	‘If only they weren’t wealthy!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa bhogavatāya nandati.	Because an enemy doesn’t like to have an enemy who is wealthy.
Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṃ pavesenti kodhābhibhūtassa.	When a person is angry, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow.
Ayaṃ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (4)	This is the fourth thing …
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na yasavā assā’ti.	‘If only they weren’t famous!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa yasavatāya nandati.	Because an enemy doesn’t like to have a famous enemy.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṃsati kodhābhibhūto.	When a person is angry, overcome and overwhelmed by anger, any fame they have acquired by assiduity falls to dust.
Ayaṃ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (5)	This is the fifth thing …
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na mittavā assā’ti.	‘If only they had no friends!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa mittavatāya nandati.	Because an enemy doesn’t like to have an enemy with friends.
Kodhanaṃ, bhikkhave, purisapuggalaṃ kodhābhibhūtaṃ kodhaparetaṃ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṃ.	When a person is angry, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar.
Ayaṃ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (6)	This is the sixth thing …
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’ti.	‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa sugatigamane nandati.	Because an enemy doesn’t like to have an enemy who goes to a good place.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya … pe …	When a person is angry, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind.
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.”
Ayaṃ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (7)	This is the seventh thing that pleases and assists an enemy which happens to an angry woman or man.
Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vāti.	These are the seven things that please and assist an enemy which happen to an angry woman or man.”
Kodhano dubbaṇṇo hoti,	“An angry person is ugly
atho dukkhampi seti so;	and they sleep badly.
Atho atthaṃ gahetvāna,	When they get what they need,
anatthaṃ adhipajjati.	they take it to be what they don’t need.
Tato kāyena vācāya,	An angry person
vadhaṃ katvāna kodhano;	kills with body or speech;
Kodhābhibhūto puriso,	overcome with anger,
dhanajāniṃ nigacchati.	they lose their wealth.
Kodhasammadasammatto,	Mad with anger,
āyasakyaṃ nigacchati;	they fall into disgrace.
Ñātimittā suhajjā ca,	Relatives, friends, and loved ones
parivajjanti kodhanaṃ.	avoid an angry person.
Anatthajanano kodho,	Anger creates harm;
kodho cittappakopano;	anger upsets the mind.
Bhayamantarato jātaṃ,	That person doesn’t recognize
taṃ jano nāvabujjhati.	the danger that arises within.
Kuddho atthaṃ na jānāti,	An angry person doesn’t know the good.
kuddho dhammaṃ na passati;	An angry person doesn’t see the truth.
Andhatamaṃ tadā hoti,	When a person is beset by anger,
yaṃ kodho sahate naraṃ.	only blind darkness is left.
Yaṃ kuddho uparodheti,	An angry person destroys with ease
sukaraṃ viya dukkaraṃ;	what was hard to build.
Pacchā so vigate kodhe,	Afterwards, when the anger is spent,
aggidaḍḍhova tappati.	they’re tormented as if burnt by fire.
Dummaṅkuyaṃ padasseti,	Their look betrays their sulkiness
dhūmaṃ dhūmīva pāvako;	like a fire’s smoky plume.
Yato patāyati kodho,	And when their anger flares up,
yena kujjhanti mānavā.	they make others angry.
Nāssa hirī na ottappaṃ,	They have no shame or dread,
na vāco hoti gāravo;	nor any respectful speech.
Kodhena abhibhūtassa,	One overcome by anger
na dīpaṃ hoti kiñcanaṃ.	has no island refuge anywhere.
Tapanīyāni kammāni,	The deeds that torment a man
yāni dhammehi ārakā;	are far from those that are good.
Tāni ārocayissāmi,	I’ll explain them now;
taṃ suṇātha yathā tathaṃ.	listen to this, for it is the truth.
Kuddho hi pitaraṃ hanti,	An angry person slays their father;
hanti kuddho samātaraṃ;	their mother, too, they slay.
Kuddho hi brāhmaṇaṃ hanti,	An angry person slays a saint;
hanti kuddho puthujjanaṃ.	a normal person, too, they slay.
Yāya mātu bhato poso,	A man is raised by his mother,
imaṃ lokaṃ avekkhati;	who shows him the world.
Tampi pāṇadadiṃ santiṃ,	But an angry ordinary person slays
hanti kuddho puthujjano.	even that good woman who gave him life.
Attūpamā hi te sattā,	Like oneself, all sentient beings
attā hi paramo piyo;	hold themselves most dear.
Hanti kuddho puthuttānaṃ,	But angry people kill themselves all kinds of ways,
nānārūpesu mucchito.	distraught for many reasons.
Asinā hanti attānaṃ,	Some kill themselves with swords,
visaṃ khādanti mucchitā;	some, distraught, take poison.
Rajjuyā bajjha mīyanti,	Some hang themselves with rope,
pabbatāmapi kandare.	or fling themselves down a mountain gorge.

Bhūnahaccāni kammāni,	When they commit deeds of destroying life
attamāraṇiyāni ca;	and killing themselves,
Karontā nāvabujjhanti,	they don’t realize what they do,
kodhajāto parābhavo.	for anger leads them to ruin.
Itāyaṃ kodharūpena,	The snare of death in the form of anger
maccupāso guhāsayo;	lies hidden in the heart.
Taṃ damena samucchinde,	You should cut it out by self-control,
paññāvīriyena diṭṭhiyā.	by wisdom, vigor, and right ideas.
Yathā metaṃ akusalaṃ,	An astute person should cut out
samucchindetha paṇḍito;	this unskillful thing.
Tatheva dhamme sikkhetha,	And they’d train in The Dharma in just the same way,
mā no dummaṅkuyaṃ ahu.	not yielding to sulkiness.
Vītakodhā anāyāsā,	Free of anger, with no more despair,
Vītalobhā anussukā;	free of greed, with no more longing,
Dantā kodhaṃ pahantvāna,	tamed, having given up anger,
Parinibbanti anāsavā”ti.	they become nirvana'd without defilements.”

❧

§ – AN 7 vagga 7 Mahā: The Great Chapter

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7. Mahāvagga	7. The Great Chapter
Aṅguttara Nikāya 7	Numbered Discourses 7

AN 7.65 Hirīottappa: Conscience and Prudence

65. Hirīottappasutta	65. shame and dread
“Hirottappe, bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro;	“monks, when there is no shame and dread, one who lacks shame and dread has destroyed a vital condition for sense restraint.
indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ;	When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;	When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.	Suppose there was a tree that lacked branches and foliage.
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi pheggupi sāropi na pāripūriṃ gacchati.	Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro;	In the same way, when there is no shame and dread, a person who lacks shame and dread has destroyed a vital condition for sense restraint.
indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ;	When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;	When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro;	When there is shame and dread, a person who has fulfilled shame and dread has fulfilled a vital condition for sense restraint.
indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ;	When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct.
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi;	When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pheggupi sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti … pe …	In the same way, when there is shame and dread, a person who has fulfilled shame and dread has fulfilled a vital condition for sense restraint. …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 7.66 Sattasūriya: The Seven Suns

66. Sattasūriyasutta	66. The Seven Suns
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane.	At one time the Buddha was staying near Vesālī, in Ambapālī’s Wood.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Aniccā, bhikkhave, saṅkhārā;	“monks, conditions are impermanent.
adhuvā, bhikkhave, saṅkhārā;	Conditions are unstable.
anassāsikā, bhikkhave, saṅkhārā.	Conditions are unreliable.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.	This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.
Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato.	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.
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati.	There comes a time when, after a very long period has passed, the rain doesn’t fall. For many years, many hundreds, many thousands, many hundreds of thousands of years no rain falls.
Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti.	When this happens, the plants and seeds, the herbs, grass, and big trees wither away and dry up, and are no more.
Evaṃ aniccā, bhikkhave, saṅkhārā;	So impermanent are conditions,
evaṃ adhuvā, bhikkhave, saṅkhārā … pe …	so unstable, so unreliable.
alaṃ vimuccituṃ. (1)	This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati.	There comes a time when, after a very long period has passed, a second sun appears.
Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā tā ussussanti visussanti, na bhavanti.	When this happens, the streams and pools wither away and dry up, and are no more.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe … alaṃ vimuccituṃ. (2)	So impermanent are conditions …
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati.	There comes a time when, after a very long period has passed, a third sun appears.
Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṃ—	When this happens, the great rivers—
gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti.	the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—wither away and dry up, and are no more.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe … alaṃ vimuccituṃ. (3)	So impermanent are conditions …
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati.	There comes a time when, after a very long period has passed, a fourth sun appears.
Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṃ—	When this happens, the great lakes from which the rivers originate—
anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti.	the Anotattā, Sīhapapātā, Rathakārā, Kaṇṇamuṇḍā, Kuṇālā, Chaddantā, and Mandākinī—wither away and dry up, and are no more.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe … alaṃ vimuccituṃ. (4)	So impermanent are conditions …
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati.	There comes a time when, after a very long period has passed, a fifth sun appears.
Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti;	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.
sattatālampi mahāsamudde udakaṃ saṇṭhāti, chatālampi, pañcatālampi, catutālampi, titālampi, dvitālampi, tālamattampi mahāsamudde udakaṃ saṇṭhāti;	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.
sattaporisampi mahāsamudde udakaṃ saṇṭhāti, chaporisampi, pañcaporisampi, catuporisampi, tiporisampi, dviporisampi, porisampi, aḍḍhaporisampi, kaṭimattampi, jaṇṇukāmattampi, gopphakamattampi mahāsamudde udakaṃ saṇṭhāti.	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.
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu udakāni ṭhitāni honti;	It’s like the time in the autumn, when the rain falls heavily and water remains here and there in the cow’s hoofprints.
evamevaṃ kho, bhikkhave, tattha tattha gopphakamattāni mahāsamudde udakāni ṭhitāni honti.	In the same way, water in the ocean remains here and there in puddles like cow’s hoofprints.
Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṃ na hoti.	When the fifth sun appears there’s not even enough water in the great ocean to wet a toe-joint.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe … alaṃ vimuccituṃ. (5)	So impermanent are conditions …
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati.	There comes a time when, after a very long period has passed, a sixth sun appears.
Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti.	When this happens, this great earth and Sineru the king of mountains smoke and smolder and give off fumes.
Seyyathāpi, bhikkhave, kumbhakārapāko ālepito paṭhamaṃ dhūmeti sandhūmeti sampadhūmeti;	It’s like when a potter’s kiln is first kindled, and it smokes and smolders and gives off fumes.
evamevaṃ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti.	In the same way, this great earth and Sineru the king of mountains smoke and smolder and give off fumes.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe … alaṃ vimuccituṃ. (6)	So impermanent are conditions …
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati.	There comes a time when, after a very long period has passed, a seventh sun appears.
Sattamassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti.	When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire.
Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ acci vātena khittā yāva brahmalokāpi gacchati.	And as they blaze and burn the flames are swept by the wind as far as the Brahmā realm.
Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti.	Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great heat. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn.
Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi.	And when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found.
Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi;	It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
evamevaṃ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi.	In the same way, when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found.
Evaṃ aniccā, bhikkhave, saṅkhārā;	So impermanent are conditions,
evaṃ adhuvā, bhikkhave, saṅkhārā;	so unstable are conditions,
evaṃ anassāsikā, bhikkhave, saṅkhārā.	so unreliable are conditions.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ. (7)	This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.
Tatra, bhikkhave, ko mantā ko saddhātā:	monks, who would ever think or believe that
‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi?	this earth and Sineru, king of mountains, will burn and crumble and be no more, except for one who has seen the truth?
Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo.	Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire.
Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ.	He had many hundreds of disciples.
Sunetto, bhikkhave, satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi.	He taught them the path to rebirth in the company of Brahmā.
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu.	Those who totally understood Sunetta’s Dharmas were—when their body broke up, after death—reborn in a good place, the company of Brahmā.
Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce brāhmaṇamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu.	Of those who didn’t totally understand Sunetta’s Dharmas, some—when their body broke up, after death—were reborn in the company of the Gods Who Control the Creations of 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 warrior-nobles or brahmins or householders.
Atha kho, bhikkhave, sunettassa satthuno etadahosi:	Then the Teacher Sunetta thought:
‘na kho metaṃ patirūpaṃ yohaṃ sāvakānaṃ samasamagatiyo assaṃ abhisamparāyaṃ, yannūnāhaṃ uttari mettaṃ bhāveyyan’ti.	‘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, sunetto satthā satta vassāni mettaṃ cittaṃ bhāvesi.	Then Sunetta developed love for seven years.
Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsi.	Having done so he did not return to this world for seven eons of cosmic expansion and contraction.
Saṃvaṭṭamāne sudaṃ, bhikkhave, loke ābhassarūpago hoti.	As the cosmos contracted he went to the realm of streaming radiance.
Vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjati.	As it expanded he was reborn in an empty mansion of Brahmā.
Tatra sudaṃ, bhikkhave, brahmā hoti mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī.	There he was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power.
Chattiṃsakkhattuṃ kho pana, bhikkhave, sakko ahosi devānamindo.	He was Sakka, lord of gods, thirty-six times.
Anekasatakkhattuṃ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	Many hundreds of times he was a king, a wheel-turning monarch, a just and Dharmic king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā.	He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi.	After conquering this land girt by sea, he reigned by dharma, without rod or sword.
So hi nāma, bhikkhave, sunetto satthā evaṃ dīghāyuko samāno evaṃ ciraṭṭhitiko aparimutto ahosi:	Yet even though Sunetta lived so long, he was not exempt from
‘jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmā’ti vadāmi.	rebirth, old age, and death. He was not exempt from sorrow, lamentation, pain, dejection, and despair, I say.
Taṃ kissa hetu?	Why is that?
Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā.	Because of not understanding and not comprehending four things.
Katamesaṃ catunnaṃ?	What four?
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā.	Noble ethics, undistractible-lucidity, wisdom, and freedom.
Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.	These noble ethics, undistractible-lucidity, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:

(verse)

“Sīlaṃ samādhi paññā ca,	“Ethics, undistractible-lucidity, and wisdom,
vimutti ca anuttarā;	and the supreme freedom:
Anubuddhā ime dhammā,	these things have been understood
gotamena yasassinā.	by Gotama the renowned.
Iti buddho abhiññāya,	And so the Buddha, having insight,
dhammamakkhāsi bhikkhunaṃ;	explained this Dharma to the monks.
Dukkhassantakaro satthā,	The Teacher has made an end of suffering;
cakkhumā parinibbuto”ti.	seeing clearly, he is nirvana'd.”

❧

AN 7.67 Nagar’-opama: 🏰 The Simile of the fortress

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(2023 SP-FLUENT translation by frankk‍)
(topic: 7 sa-d-Dhamma🏰 )

AN ^7.67.1 - (seven essentials of fortress)
AN ^7.67.2 - (seven essentials leads to 4 types of food)
AN ^7.67.3 – (disciple of noble one has 7 true-☸Dharmas ↔ 7 fortress essentials)
AN ^7.67.3.1 - (saddha/justified-trust → foundation post)
AN ^7.67.3.2 - (hiri/sense-of-shame → moat deep and wide)
AN ^7.67.3.3 - (otappa/fear-of-wrong-doing → patrol path)
AN ^7.67.3.4 - (bahu-suto/learned-much dhamma → many weapons stored)
AN ^7.67.3.5 - (āraddha-viriya/aroused-vigor → large army stationed)
AN ^7.67.3.6 - (sati/remembering → wise gatekeeper)
AN ^7.67.3.7 - (pañña/discernment → ramparts high and thick)
AN ^7.67.4 - (with 7 true-☸Dharmas, 4 jhānas can be obtained easily)
AN ^7.67.4.1 - (j1🌘 first Jhāna → grass, timber, water)
AN ^7.67.4.2 - (j2🌗 second Jhāna → rice, barley)
AN ^7.67.4.3 - (j3🌖 third Jhāna → sesame, green gram, beans)
AN ^7.67.4.4 - (j4🌕 fourth Jhāna → ghee, honey, butter, molasses, salt)

“Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ sattahi nagaraparikkhārehi suparikkhataṃ hoti, catunnañca āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	“monks, a king’s frontier fortress is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty.
Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi.	It is then called a king’s frontier fortress that cannot be overrun by external foes and enemies.

§67.1 – (seven essentials of fortress)

Katamehi sattahi nagaraparikkhārehi suparikkhataṃ hoti?	With what seven essentials is a fortress well provided?
Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī.	Firstly, a fortress has a pillar with deep foundations, firmly embedded, imperturbable and unshakable.
Iminā paṭhamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (1)	This is the first essential with which a king’s frontier fortress is well provided, to defend those within and repel those outside.
Puna caparaṃ, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca.	Furthermore, a fortress has a moat that is deep and wide.
Iminā dutiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (2)	This is the second essential …
Puna caparaṃ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca.	Furthermore, a fortress has a patrol path that is high and wide.
Iminā tatiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (3)	This is the third essential …
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca.	Furthermore, a fortress has stores of many weapons, both projectile and hand-held.
Iminā catutthena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (4)	This is the fourth essential …
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ—	Furthermore, many kinds of armed forces reside in a fortress, such as
hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā.	elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
Iminā pañcamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (5)	This is the fifth essential …
Puna caparaṃ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā.	Furthermore, a fortress has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
Iminā chaṭṭhena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (6)	This is the sixth essential …
Puna caparaṃ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca.	Furthermore, a fortress has a wall that’s high and wide, covered with plaster.
Iminā sattamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.	This is the seventh essential with which a king’s frontier fortress is well provided, to defend those within and repel those outside.
Imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti. (7)	With these seven essentials a fortress is well provided.

§67.2 – (seven essentials leads to 4 types of food)

Katamesaṃ catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?	What are the four kinds of sustenance it gets when needed, without trouble or difficulty?
Idha, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. (1)	Firstly, a king’s frontier fortress has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside.
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. (2)	Furthermore, a king’s frontier fortress has much rice and barley stored up for those within.
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. (3)	Furthermore, a king’s frontier fortress has much food such as sesame, green gram, and black gram stored up for those within.
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ—	Furthermore, a king’s frontier fortress has much medicine—
sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.	ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside.
Imesaṃ kho, bhikkhave, catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. (4)	These are the four kinds of sustenance it gets when needed, without trouble or difficulty.

§67.3 – (disciple of noble one has 7 true-☸Dharmas ↔ 7 fortress essentials)

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Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti, imesañca catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	A king’s frontier fortress is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty.
Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi.	It is then called a king’s frontier fortress that cannot be overrun by external foes and enemies.
Evamevaṃ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	In the same way, a noble-one's-disciple has seven true Dharmas, and they get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato.	They are then called a noble-one's-disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.
Katamehi sattahi saddhammehi samannāgato hoti?	What are the seven true Dharmas that they have?

§3.1 – (saddha/justified-trust → foundation post)

Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.	Just as a king’s frontier fortress has a pillar with deep foundations, firmly embedded, imperturbable and unshakable, to defend those within and repel those outside,
Evamevaṃ kho, bhikkhave, ariyasāvako	in the same way a noble-one's-disciple

saddho hoti,	has justifiable-trust
saddahati tathāgatassa bodhiṃ —	In the Buddha's awakening -
‘iti-pi so bhagavā arahaṃ	‘That Blessed One is perfected,
Sammā-sam-buddho	a fully awakened Buddha,
vijjā-caraṇa-sampanno	accomplished in knowledge and conduct,
su-gato loka-vidū	well gone, knower of the world,
an-uttaro purisa-damma-sārathi	un-surpassed guide for those who wish to train,
satthā deva-manussānaṃ	teacher of gods and humans,
buddho bhagavā’ti —	awakened, blessed.’

Saddhesiko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;	A noble-one's-disciple with justifiable-trust as their pillar gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;	they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.	and they keep themselves pure.
Iminā paṭhamena saddhammena samannāgato hoti. (1)	This is the first true Dharma they have.

§3.2 – (hiri/sense-of-shame → moat deep and wide)

Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.	Just as a fortress has a moat that is deep and wide,
Evamevaṃ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	In the same way a noble-one's-disciple has a proper sense of shame. They’re ashamed of bad conduct by way of body, speech, and mind, and ashamed of having any bad, unskillful Dharmas.
Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;	A noble-one's-disciple with shame as their moat gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;	they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.	and they keep themselves pure.
Iminā dutiyena saddhammena samannāgato hoti. (2)	This is the second true Dharma they have.

§3.3 – (otappa/dread wrong-doing → patrol path)

Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.	Just as a fortress has a patrol path that is high and wide,
Evamevaṃ, kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	In the same way a noble-one's-disciple has dread. They dread bad conduct by way of body, speech, and mind, and they dread acquiring any bad, unskillful Dharmas.
Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;	A noble-one's-disciple with dread as their patrol path gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;	they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.	and they keep themselves pure.
Iminā tatiyena saddhammena samannāgato hoti. (3)	This is the third true Dharma they have.

§3.4 – (bahu-suto/learned-much dhamma → many weapons stored)

Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.	Just as a fortress has stores of many weapons, both projectile and hand-held,
Evamevaṃ kho, bhikkhave, ariyasāvako bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā.	in the same way a noble-one's-disciple has learning. They remember and keep what they’ve learned. These Dharmas 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 Dharmas, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.
Sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;	A noble-one's-disciple with learning as their weapon gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;	they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.	and they keep themselves pure.
Iminā catutthena saddhammena samannāgato hoti. (4)	This is the fourth true Dharma they have.

§3.5 – (āraddha-viriya/aroused-vigor → large army stationed)

Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ— hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.	Just as many kinds of armed forces reside in a fortress …
Evamevaṃ kho, bhikkhave, ariyasāvako	in the same way a noble-one's-disciple

āraddha-vīriyo viharati	lives with vigor aroused
a-kusalānaṃ dhammānaṃ pahānāya,	for giving up unskillful Dharmas
kusalānaṃ dhammānaṃ upasampadāya,	and gaining skillful ☸Dharmas.
thāmavā daḷha-parakkamo	They’re strong, firm in exertion,
a-nikkhitta-dhuro	not-neglecting-duties
kusalesu dhammesu —	in developing skillful ☸Dharmas -

Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;	A noble-one's-disciple with vigor as their armed forces gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;	they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.	and they keep themselves pure.
Iminā pañcamena saddhammena samannāgato hoti. (5)	This is the fifth true Dharma they have.

§3.6 – (sati/remembering → wise gatekeeper)

Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.	Just as a fortress has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in,
Evamevaṃ kho, bhikkhave, ariyasāvako	in the same way a noble-one's-disciple

satimā hoti	remembers and applies ☸Dharma.
paramena sati-nepakkena samannāgato	They have superior memory and discretion,
cira-katampi cira-bhāsitampi saritā anu-s-saritā —	and can remember and recollect what was done and said long ago.

Satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;	A noble-one's-disciple with rememberfulness as their gatekeeper gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;	they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.	and they keep themselves pure.
Iminā chaṭṭhena saddhammena samannāgato hoti. (6)	This is the sixth true Dharma they have.

§3.7 – (pañña/discernment → ramparts high and thick)

Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.	Just as a fortress has a wall that’s high and wide, covered with plaster, to defend those within and repel those outside,
Evamevaṃ kho, bhikkhave, ariyasāvako	in the same way a noble-one's-disciple

paññavā hoti	is discerning and wise.
Uday-attha-gāminiyā paññāya samannāgato	They have discernment of arising-and-passing-away,
ariyāya nibbedhikāya,	which is noble and penetrative.
sammā dukkhak-khaya-gāminiyā —	It leads to the righteous destruction of pain and suffering.

Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;	A noble-one's-disciple with wisdom as their wall gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;	they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.	and they keep themselves pure.
Iminā sattamena saddhammena samannāgato hoti.	This is the seventh true Dharma they have.
Imehi sattahi saddhammehi samannāgato hoti. (7)	These are the seven true Dharmas that they have.

❧

§67.4 – (with 7 true-☸Dharmas, 4 jhānas can be obtained easily)

all

§4.1 – (j1🌘 first Jhāna → grass, timber, water)

Katamesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?	And what are the four jhānas—pleasurable living in the present moment that belong to the higher mind—that they get when they want, without trouble or difficulty?
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.	Just a king’s frontier fortress has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside,
Evamevaṃ kho, bhikkhave, ariyasāvako	in the same way a noble-one's-disciple,

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.

attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. (1)

This is for their own enjoyment, relief, and comfort, and to reach nirvana.

§4.2 – (j2🌗 second Jhāna → rice, barley)

Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.	Just as a king’s frontier fortress has much rice and barley stored up,
Evamevaṃ kho, bhikkhave, ariyasāvako	in the same way, a noble-one's-disciple

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.

attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. (2)

This is for their own enjoyment, relief, and comfort, and to reach nirvana.

§4.3 – (j3🌖 third Jhāna → sesame, green gram, beans)

Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.	Just as a king’s frontier fortress has much food such as sesame, green gram, and black gram stored up,
Evamevaṃ kho, bhikkhave, ariyasāvako	in the same way, a noble-one's-disciple

🚫😁 pītiyā ca virāgā	With [mental] rapture fading,
👁 upekkhako ca viharati	he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,	remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —	The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti	"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in third jhāna.

attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. (3)

This is for their own enjoyment, relief, and comfort, and to reach nirvana.

§4.4 – (j4🌕 fourth Jhāna → ghee, honey, butter, molasses, salt)

Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ—	Just as a king’s frontier fortress has much medicine—
sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.	ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside,
Evamevaṃ kho, bhikkhave, ariyasāvako	in the same way, a noble-one's-disciple

sukhassa ca pahānā	With the abandoning of [physical] pleasure
dukkhassa ca pahānā	and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ	experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ	his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati	he attains and lives in fourth jhāna.

attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	This is for their own enjoyment, relief, and comfort, and to reach nirvana.
Imesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. (4)	These are the four jhānas—pleasurable living in the present moment that belong to the higher mind—which they get when they want, without trouble or difficulty.

(conclusion)

Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	A noble-one's-disciple has seven true Dharmas, and they get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti.	They are then called a noble-one's-disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.”

❧

AN 7.68 Dhammaññū: One Who Knows the Dharmas

68. Dhammaññūsutta	68. One Who Knows the Dharmas
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	“A monk with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi sattahi?	What seven?
Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.	It’s when a monk knows the Dharmas, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows people high and low.
Kathañca, bhikkhave, bhikkhu dhammaññū hoti?	And how is a monk one who knows the Dharmas?
Idha, bhikkhave, bhikkhu dhammaṃ jānāti—	It’s when a monk knows the Dharmas:
suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
No ce, bhikkhave, bhikkhu dhammaṃ jāneyya—	If a monk did not know these Dharmas,
suttaṃ geyyaṃ … pe … abbhutadhammaṃ vedallaṃ, nayidha ‘dhammaññū’ti vucceyya.	they would not be called ‘one who knows the Dharmas’.
Yasmā ca kho, bhikkhave, bhikkhu dhammaṃ jānāti—	But because they do know these Dharmas,
suttaṃ geyyaṃ … pe … abbhutadhammaṃ vedallaṃ, tasmā ‘dhammaññū’ti vuccati.	they are called ‘one who knows the Dharmas’.
Iti dhammaññū. (1)	Such is the one who knows the Dharmas.
Atthaññū ca kathaṃ hoti?	And how are they one who knows the meaning?
Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti:	It’s when a monk knows the meaning of this or that statement:
‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti.	‘This is what that statement means; that is what this statement means.’
No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jāneyya:	If a monk did not know the meaning of this or that statement,
‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya.	they would not be called ‘one who knows the meaning’.
Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti:	But because they do know the meaning of this or that statement,
‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati.	they are called ‘one who knows the meaning’.
Iti dhammaññū, atthaññū. (2)	Such is the one who knows the Dharmas and the one who knows the meaning.
Attaññū ca kathaṃ hoti?	And how are they one who knows themself?
Idha, bhikkhave, bhikkhu attānaṃ jānāti:	It’s when a monk knows themself:
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti.	‘This is the extent of my justifiable-trust, ethics, learning, generosity, wisdom, and eloquence.’
No ce, bhikkhave, bhikkhu attānaṃ jāneyya:	If a monk did not know themself,
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya.	they would not be called ‘one who knows themself’.
Yasmā ca, bhikkhave, bhikkhu attānaṃ jānāti:	But because they do know themself,
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati.	they are called ‘one who knows themself’.
Iti dhammaññū, atthaññū, attaññū. (3)	Such is the one who knows the Dharmas, the one who knows the meaning, and the one who knows themself.
Mattaññū ca kathaṃ hoti?	And how are they one who knows moderation?
Idha, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya.	It’s when a monk knows moderation when receiving robes, alms-food, lodgings, and medicines and supplies for the sick.
No ce, bhikkhave, bhikkhu mattaṃ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya.	If a monk did not know moderation,
Yasmā ca kho, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati.	they would not be called ‘one who knows moderation’.
Iti dhammaññū, atthaññū, attaññū, mattaññū. (4)	Such is the one who knows the Dharmas, the one who knows the meaning, and the one who knows themself, and the one who knows moderation.
Kālaññū ca kathaṃ hoti?	And how are they one who knows the right time?
Idha, bhikkhave, bhikkhu kālaṃ jānāti:	It’s when a monk knows the right time:
‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti.	‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’
No ce, bhikkhave, bhikkhu kālaṃ jāneyya:	If a monk did not know the right time,
‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya.	they would not be called ‘one who knows the right time’.
Yasmā ca kho, bhikkhave, bhikkhu kālaṃ jānāti:	But because they do know the right time,
‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati.	they are called ‘one who knows the right time’.
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū. (5)	Such is the one who knows the Dharmas, the one who knows the meaning, and the one who knows themself, the one who knows moderation, and the one who knows the right time.
Parisaññū ca kathaṃ hoti?	And how are they one who knows assemblies?
Idha, bhikkhave, bhikkhu parisaṃ jānāti:	It’s when a monk knows assemblies:
‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā.	‘This is an assembly of warrior-nobles, of brahmins, of householders, or of ascetics.
Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabban’ti.	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.’
No ce, bhikkhave, bhikkhu parisaṃ jāneyya: ‘ayaṃ khattiyaparisā … pe …	If a monk did not know assemblies,
evaṃ tuṇhī bhavitabban’ti, nayidha ‘parisaññū’ti vucceyya.	they would not be called ‘one who knows assemblies’.
Yasmā ca kho, bhikkhave, bhikkhu parisaṃ jānāti: ‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā.	But because they do know assemblies,
Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabban’ti, tasmā ‘parisaññū’ti vuccati.	they are called ‘one who knows assemblies’.
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū. (6)	Such is the one who knows the Dharmas, the one who knows the meaning, and the one who knows themself, the one who knows moderation, and the one who knows the right time, and the one who knows assemblies.
Puggalaparoparaññū ca kathaṃ hoti?	And how are they one who knows people high and low?
Idha, bhikkhave, bhikkhuno dvayena puggalā viditā honti.	It’s when a monk understands people in terms of pairs.
Dve puggalā—	Two people:
eko ariyānaṃ dassanakāmo, eko ariyānaṃ na dassanakāmo.	one likes to see the noble ones, one does not.
Yvāyaṃ puggalo ariyānaṃ na dassanakāmo,	The person who doesn’t like to see the noble ones
evaṃ so tenaṅgena gārayho.	is reprehensible in that respect.
Yvāyaṃ puggalo ariyānaṃ dassanakāmo,	The person who does like to see the noble ones
evaṃ so tenaṅgena pāsaṃso. (7.1)	is praiseworthy in that respect.
Dve puggalā ariyānaṃ dassanakāmā—	Two people like to see the noble ones:
eko saddhammaṃ sotukāmo, eko saddhammaṃ na sotukāmo.	one likes to hear the true Dharma, one does not.
Yvāyaṃ puggalo saddhammaṃ na sotukāmo,	The person who doesn’t like to hear the true Dharma
evaṃ so tenaṅgena gārayho.	is reprehensible in that respect.
Yvāyaṃ puggalo saddhammaṃ sotukāmo,	The person who does like to hear the true Dharma
evaṃ so tenaṅgena pāsaṃso. (7.2)	is praiseworthy in that respect.
Dve puggalā saddhammaṃ sotukāmā—	Two people like to hear the true Dharma:
eko ohitasoto dhammaṃ suṇāti, eko anohitasoto dhammaṃ suṇāti.	one lends an ear to The Dharma, one does not.
Yvāyaṃ puggalo anohitasoto dhammaṃ suṇāti,	The person who doesn’t lend an ear to The Dharma
evaṃ so tenaṅgena gārayho.	is reprehensible in that respect.
Yvāyaṃ puggalo ohitasoto dhammaṃ suṇāti,	The person who does lends an ear to The Dharma
evaṃ so tenaṅgena pāsaṃso. (7.3)	is praiseworthy in that respect.
Dve puggalā ohitasotā dhammaṃ suṇanti—	Two people lend an ear to The Dharma:
eko sutvā dhammaṃ dhāreti, eko sutvā dhammaṃ na dhāreti.	one remembers The Dharma they’ve heard, one does not.
Yvāyaṃ puggalo sutvā na dhammaṃ dhāreti,	The person who doesn’t remember The Dharma they’ve heard
evaṃ so tenaṅgena gārayho.	is reprehensible in that respect.
Yvāyaṃ puggalo sutvā dhammaṃ dhāreti,	The person who does remember The Dharma they’ve heard
evaṃ so tenaṅgena pāsaṃso. (7.4)	is praiseworthy in that respect.
Dve puggalā sutvā dhammaṃ dhārenti—	Two people remember The Dharma they’ve heard:
eko dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, eko dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati.	one reflects on the meaning of the Dharmas they have remembered, one does not.
Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati,	The person who does not reflect on the meaning of the Dharmas they have remembered
evaṃ so tenaṅgena gārayho.	is reprehensible in that respect.
Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ upaparikkhati,	The person who does reflect on the meaning of the Dharmas they have remembered
evaṃ so tenaṅgena pāsaṃso. (7.5)	is praiseworthy in that respect.
Dve puggalā dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti—	Two people reflect on the meaning of the Dharmas they have remembered:
eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno.	one understands the meaning and The Dharma and practices accordingly, one understands the meaning and The Dharma but does not practice accordingly.
Yvāyaṃ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno,	The person who understands the meaning and The Dharma but does not practice accordingly
evaṃ so tenaṅgena gārayho.	is reprehensible in that respect.
Yvāyaṃ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno,	The person who understands the meaning and The Dharma and practices accordingly
evaṃ so tenaṅgena pāsaṃso. (7.6)	is praiseworthy in that respect.
Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā—	Two people understand the meaning and The Dharma and practice accordingly:
eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca.	one practices to benefit themselves but not others, and one practices to benefit both themselves and others.
Yvāyaṃ puggalo attahitāya paṭipanno no parahitāya,	The person who practices to benefit themselves but not others
evaṃ so tenaṅgena gārayho.	is reprehensible in that respect.
Yvāyaṃ puggalo attahitāya ca paṭipanno parahitāya ca,	The person who practices to benefit both themselves and others
evaṃ so tenaṅgena pāsaṃso. (7.7)	is praiseworthy in that respect.
Evaṃ kho, bhikkhave, bhikkhuno dvayena puggalā viditā honti.	That’s how a monk understands people in terms of pairs.
Evaṃ, bhikkhave, bhikkhu puggalaparoparaññū hoti.	That’s how a monk is one who knows people high and low.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these seven factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

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AN 7.69 Pāricchattaka: The Shady Orchid Tree

69. Pāricchattakasutta	69. The Shady Orchid Tree
“Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:	“monks, when the leaves on the Shady Orchid Tree belonging to the gods of the Thirty-Three turn brown, the gods are elated. They think:
‘paṇḍupalāso dāni pāricchattako koviḷāro nacirasseva dāni pannapalāso bhavissatī’ti. (1)	‘Now the leaves on the Shady Orchid Tree have turned brown! It won’t be long until they fall.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro pannapalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:	When the leaves have fallen, the gods are elated. They think:
‘pannapalāso dāni pāricchattako koviḷāro nacirasseva dāni jālakajāto bhavissatī’ti. (2)	‘Now the leaves on the Shady Orchid Tree have fallen. It won’t be long until its foliage starts to regrow.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro jālakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:	When the foliage starts to regrow, the gods are elated. They think:
‘jālakajāto dāni pāricchattako koviḷāro nacirasseva dāni khārakajāto bhavissatī’ti. (3)	‘Now the foliage of the Shady Orchid Tree has started to regrow. It won’t be long until it’s ready to grow flowers and leaves separately.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro khārakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:	When it’s ready to grow flowers and leaves separately, the gods are elated. They think:
‘khārakajāto dāni pāricchattako koviḷāro nacirasseva dāni kuṭumalakajāto bhavissatī’ti. (4)	‘Now the Shady Orchid Tree is ready to grow flowers and leaves separately. It won’t be long until buds start to form.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro kuṭumalakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:	When the buds start to form, the gods are elated. They think:
‘kuṭumalakajāto dāni pāricchattako koviḷāro nacirasseva dāni korakajāto bhavissatī’ti. (5)	‘Now the buds of the Shady Orchid Tree have started to form. It won’t be long until the buds burst.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro korakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:	When the buds have burst, the gods are elated. They think:
‘korakajāto dāni pāricchattako koviḷāro nacirasseva dāni sabbaphāliphullo bhavissatī’ti. (6)	‘Now the buds of the Shady Orchid Tree have burst. It won’t be long until it fully blossoms.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṃsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. (7)	When the Shady Orchid Tree of the gods of the Thirty-Three has fully blossomed, the gods are elated. For four celestial months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation.
Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati, ayamānubhāvo pāricchattakassa koviḷārassa.	When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues. Such is the majesty of the Shady Orchid Tree.
Evamevaṃ kho, bhikkhave, yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti, paṇḍupalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (1)	In the same way, when a noble-one's-disciple plans to go forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves turn brown.
Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti, pannapalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (2)	When a noble-one's-disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves fall.
Yasmiṃ, bhikkhave, samaye ariyasāvako vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati,	When a noble-one's-disciple, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation,
jālakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (3)	they’re like the Shady Orchid Tree when its foliage starts to regrow.
Yasmiṃ, bhikkhave, samaye ariyasāvako vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati,	When, as the directed-thought and evaluation are stilled, a noble-one's-disciple enters and remains in the second jhāna, which has the mental-joy and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation,
khārakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (4)	they’re like the Shady Orchid Tree when it’s ready to grow flowers and leaves separately.
Yasmiṃ, bhikkhave, samaye ariyasāvako pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati,	When, with the fading away of mental-joy, a noble-one's-disciple enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure’,
kuṭumalakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (5)	they’re like the Shady Orchid Tree when its buds start to form.
Yasmiṃ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati,	When, giving up pleasure and pain, and ending former happiness and sadness, a noble-one's-disciple enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness,
korakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (6)	they’re like the Shady Orchid Tree when its buds burst.
Yasmiṃ, bhikkhave, samaye ariyasāvako āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati,	When a noble-one's-disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements,
sabbaphāliphullo, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (7)	they’re like the Shady Orchid tree when it fully blossoms.
Tasmiṃ, bhikkhave, samaye bhummā devā saddamanussāventi:	At that time the earth gods raised the cry:
‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.	‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā … pe …	Hearing the cry of the Earth Gods, the Gods of the Four Great Kings …
tāvatiṃsā devā …	the Gods of the Thirty-Three …
yāmā devā …	the Gods of Yama …
tusitā devā …	the Joyful Gods …
nimmānaratī devā …	the Gods Who Love to Create …
paranimmitavasavattī devā …	the Gods Who Control the Creations of Others …
brahmakāyikā devā saddamanussāventi:	the Gods of Brahmā’s Group raised the cry:
‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.	‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchati, ayamānubhāvo khīṇāsavassa bhikkhuno”ti.	And so in a moment, in an instant, the sound soared up to the Brahmā realm.”

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AN 7.70 Sakkacca: Honor

70. Sakkaccasutta	70. Honor
Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as Venerable Sāriputta was in private retreat this thought came to his mind:
“kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti?	“What should a monk honor and respect and rely on, to give up the unskillful and develop the skillful?”
Atha kho āyasmato sāriputtassa etadahosi:	Then he thought:
“satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya.	“A monk should honor and respect and rely on the Teacher …
Dhammaṃ kho, bhikkhu … pe …	The Dharma …
saṃghaṃ kho, bhikkhu … pe …	the Saṅgha …
sikkhaṃ kho, bhikkhu … pe …	the training …
samādhiṃ kho, bhikkhu … pe …	undistractible-lucidity …
appamādaṃ kho, bhikkhu … pe …	assiduity …
paṭisanthāraṃ kho, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti.	A monk should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.”
Atha kho āyasmato sāriputtassa etadahosi:	Then he thought:
“ime kho me dhammā parisuddhā pariyodātā, yannūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ.	“These qualities are pure and bright in me. Why don’t I go and tell them to the Buddha?
Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca.	Then these qualities will not only be purified in me, but will be better known as purified.
Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ.	Suppose a man were to acquire a gold ornament, pure and bright.
Tassa evamassa:	They’d think:
‘ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā kammārānaṃ dasseyyaṃ.	‘My gold ornament is pure and bright. Why don’t I take it to show the smiths?
Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.	Then it will not only be purified, but will be better known as purified.’
Evamevaṃ me ime dhammā parisuddhā pariyodātā, yannūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ.	In the same way, these qualities are pure and bright in me. Why don’t I go and tell them to the Buddha?
Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti.	Then these qualities will not only be purified in me, but will be better known as purified.”
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts while on retreat.
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Satthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya.	A monk should honor and respect and rely on the Teacher, to give up the unskillful and develop the skillful.
Dhammaṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya.	A monk should honor and respect and rely on The Dharma …
Saṅghaṃ kho … pe …	the Saṅgha …
sikkhaṃ kho …	the training …
samādhiṃ kho …	undistractible-lucidity …
appamādaṃ kho …	assiduity …
paṭisanthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti.	A monk should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.”
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:	When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi.	“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.	It’s quite impossible for a monk who doesn’t respect the Teacher to respect The Dharma.
Yo so, bhante, bhikkhu satthari agāravo dhammepi so agāravo. (1–2.)	A monk who disrespects the Teacher disrespects The Dharma.
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.	It’s quite impossible for a monk who doesn’t respect the Teacher and The Dharma to respect the Saṅgha.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghepi so agāravo. (3)	A monk who disrespects the Teacher and The Dharma disrespects the Saṅgha.
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.	It’s quite impossible for a monk who doesn’t respect the Teacher, The Dharma, and the Saṅgha to respect the training.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāyapi so agāravo. (4)	A monk who disrespects the Teacher, The Dharma, and the Saṅgha disrespects the training.
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.	It’s quite impossible for a monk who doesn’t respect the Teacher, The Dharma, the Saṅgha, and the training to respect undistractible-lucidity.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismimpi so agāravo. (5)	A monk who disrespects the Teacher, The Dharma, the Saṅgha, and the training disrespects undistractible-lucidity.
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.	It’s quite impossible for a monk who doesn’t respect the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity to respect assiduity.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo. (6)	A monk who disrespects the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity disrespects assiduity.
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.	It’s quite impossible for a monk who doesn’t respect the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity to respect hospitality.
Yo so, bhante, bhikkhu satthari agāravo … pe … appamāde agāravo paṭisanthārepi so agāravo. (7)	A monk who disrespects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity disrespects hospitality.
So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.)	It’s quite impossible for a monk who does respect the Teacher to disrespect The Dharma. …
So vata, bhante, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravo. (7)	A monk who respects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity respects hospitality.
So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.)	It’s quite possible for a monk who respects the Teacher to respect teaching. …
So vata, bhante, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhamme sagāravo saṅghe sagāravo sikkhāya sagāravo samādhismiṃ sagāravo appamāde sagāravo paṭisanthārepi so sagāravoti. (7)	A monk who respects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity respects hospitality.
Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati … pe … yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo. (1–6.)	It’s quite impossible for a monk who doesn’t respect the Teacher to respect The Dharma. …
So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthārepi so agāravo. (7)	A monk who disrespects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity disrespects hospitality.
So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati … pe … yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.)	It’s quite impossible for a monk who does respect the Teacher to disrespect The Dharma. …
So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo … pe … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravo. (7)	A monk who respects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity respects hospitality.
So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.)	It’s quite possible for a monk who does respect the Teacher to respect The Dharma. …
So vata, sāriputta, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravoti. (7)	A monk who respects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity respects hospitality.
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.	This is how to understand the detailed meaning of what I said in brief.”

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AN 7.71 Bhāvanā: Committed to Development

71. Bhāvanāsutta	71. Committed to Development
“Bhāvanaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya:	“monks, when a monk is not committed to development, they might wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti,	‘If only my mind were freed from the defilements by not grasping!’
atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.	Even so, their mind is not freed from defilements by not grasping.
Taṃ kissa hetu?	Why is that?
‘Abhāvitattā’tissa vacanīyaṃ.	It’s because they’re undeveloped.
Kissa abhāvitattā?	Undeveloped in what?
Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.	The four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.	Suppose there was a chicken with eight or ten or twelve eggs.
Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.	But she had not properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya:	Even if that chicken might wish:
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,	‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.	Still they can’t break out and hatch safely.
Taṃ kissa hetu?	Why is that?
Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.	Because she has not properly sat on them to keep them warm and incubated.
Evamevaṃ kho, bhikkhave, bhāvanaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya:	In the same way, when a monk is not committed to development, they might wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti,	‘If only my mind was freed from the defilements by not grasping!’
atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.	Even so, their mind is not freed from defilements by not grasping.
Taṃ kissa hetu?	Why is that?
‘Abhāvitattā’tissa vacanīyaṃ.	It’s because they’re undeveloped.
Kissa abhāvitattā?	Undeveloped in what?
Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.	The four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Bhāvanaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya:	When a monk is committed to development, they might not wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti,	‘If only my mind was freed from the defilements by not grasping!’
atha khvassa anupādāya āsavehi cittaṃ vimuccati.	Even so, their mind is freed from defilements by not grasping.
Taṃ kissa hetu?	Why is that?
‘Bhāvitattā’tissa vacanīyaṃ.	It’s because they’re developed.
Kissa bhāvitattā?	Developed in what?
Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.	The four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.	Suppose there was a chicken with eight or ten or twelve eggs.
Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.	And she properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya:	Even if that chicken doesn’t wish:
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,	‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.	But still they can break out and hatch safely.
Taṃ kissa hetu?	Why is that?
Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.	Because she properly sat on them to keep them warm and incubated.
Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya:	In the same way, when a monk is committed to development, they might not wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti,	‘If only my mind was freed from the defilements by not grasping!’
atha khvassa anupādāya āsavehi cittaṃ vimuccati.	Even so, their mind is freed from defilements by not grasping.
Taṃ kissa hetu?	Why is that?
‘Bhāvitattā’tissa vacanīyaṃ.	It’s because they’re developed.
Kissa bhāvitattā?	Developed in what?
Catunnaṃ satipaṭṭhānānaṃ … pe … ariyassa aṭṭhaṅgikassa maggassa.	The four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathāpi, bhikkhave, phalagaṇḍassa vā phalagaṇḍantevāsikassa vā dissanteva vāsijaṭe aṅgulipadāni dissati aṅguṭṭhapadaṃ. No ca khvassa evaṃ ñāṇaṃ hoti: ‘ettakaṃ me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇan’teva ñāṇaṃ hoti.	Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away.
Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti: ‘ettakaṃ me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇan’teva ñāṇaṃ hoti.	In the same way, when a monk is committed to development, they don’t know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away.
Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti, pūtikāni bhavanti.	Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away.
Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī”ti.	In the same way, when a monk is committed to development their fetters readily collapse and rot away.”

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AN 7.72 Aggikkhandhopama: The Simile of the Bonfire

72. Aggikkhandhopamasutta	72. The Simile of the Bonfire
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks.
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ.	While walking along the road, at a certain spot he saw a bonfire burning, blazing and glowing.
Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi.	Seeing this he left the road, sat at the root of a tree on a seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtan”ti?	“monks, do you see that bonfire burning, blazing, and glowing?”
“Evaṃ, bhante”ti.	“Yes, sir.”
“Taṃ kiṃ maññatha, bhikkhave?	“What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti?	Which is better—to sit or lie down embracing that bonfire? Or to sit or lie down embracing a girl of the warrior-nobles or brahmins or householders with soft and tender hands and feet?”
“Etadeva, bhante, varaṃ—yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti.	“Sir, it would be much better to sit or lie down embracing a girl of the warrior-nobles or brahmins or householders with soft and tender hands and feet. For it would be painful to sit or lie down embracing that bonfire.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā.	“I declare this to you, monks, I announce this to you! It would be better for that unethical man—of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner, though claiming to be one, rotten inside, corrupt, and depraved—to sit or lie down embracing that bonfire.
Taṃ kissa hetu?	Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro … pe … kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (1)	But when such an unethical man sits or lies down embracing a girl of the warrior-nobles or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya—sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nhāruṃ chindeyya nhāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā”ti?	Which is better—to have a strong man twist a tough horse-hair rope around both shins and tighten it so that it cuts through your outer skin, your inner skin, your flesh, sinews, and bones, until it reaches your marrow and stays pressing there? Or to consent to well-to-do warrior-nobles or brahmins or householders bowing down to you?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso daḷhāya vālarajjuyā … pe … aṭṭhimiñjaṃ āhacca tiṭṭheyyā”ti.	“Sir, it would be much better to consent to well-to-do warrior-nobles or brahmins or householders bowing down. For it would be painful to have a strong man twist a tough horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and stayed pressing there.”
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā … pe … aṭṭhimiñjaṃ āhacca tiṭṭheyya.	“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man twist a tough horse-hair rope around both shins and tighten it until it reached the marrow and stayed pressing there.
Taṃ kissa hetu?	Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
Yañca kho so, bhikkhave, dussīlo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (2)	But when such an unethical man consents to well-to-do warrior-nobles or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
“Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā”ti?	Which is better—to have a strong man stab you in the chest with a sharp, oiled sword? Or to consent to well-to-do warrior-nobles or brahmins or householders revering you with joined palms?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyā”ti.	“Sir, it would be much better to consent to well-to-do warrior-nobles or brahmins or householders revering you with joined palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya.	“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man stab him in the chest with a sharp, oiled sword.
Taṃ kissa hetu?	Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (3)	But when such an unethical man consents to well-to-do warrior-nobles or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā”ti?	Which is better—to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing? Or to enjoy the use of a robe given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā … pe …	“Sir, it would be much better to enjoy the use of a robe given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders.
saddhādeyyaṃ cīvaraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyyā”ti.	For it would be painful to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya.	“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man wrap him up in a red-hot sheet of iron, burning, blazing, and glowing.
Taṃ kissa hetu?	Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
Yañca kho so, bhikkhave, dussīlo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (4)	But when such an unethical man enjoys the use of a robe given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya—taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā”ti?	Which is better—to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy alms-food given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya—taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyyā”ti.	“Sir, it would be much better to enjoy alms-food given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya—taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya.	“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man force his mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns his lips, mouth, tongue, throat, and stomach before coming out below with his entrails.
Taṃ kissa hetu?	Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, tañhi tassa hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (5)	But when such an unethical man enjoy alms-food given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyyā”ti?	Which is better—to have a strong man grab you by the head or shoulders and make you sit or lie down on red-hot iron bed or seat? Or to enjoy the use of beds and chairs given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā”ti.	“Sir, it would be much better to enjoy the use of beds and chairs given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders. For it would be painful to have a strong man grab you by the head or shoulders and make you sit or lie down on a red-hot iron bed or seat.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā.	“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man grab him by the head or shoulders and make him sit or lie down on a red-hot iron bed or chair.
Taṃ kissa hetu?	Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (6)	But when such an unethical man enjoys the use of beds and chairs given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā”ti?	Which is better—to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round. Or to enjoy the use of dwellings given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyyā”ti.	“Sir, it would be much better to enjoy the use of dwellings given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders. For it would be painful to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa … pe … kasambujātassa yaṃ balavā puriso uddhampādaṃ adhosiraṃ gahetvā … pe … sakimpi tiriyaṃ gaccheyya.	“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man grab him, turn him upside down, and shove him in a red-hot copper pot, burning, blazing, and glowing, where he’s seared in boiling scum, and swept up and down and round and round.
Taṃ kissa hetu?	Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (7)	But when such an unethical man enjoys the use of dwellings given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘yesañca mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.	‘Our use of robes, alms-food, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them. And our going forth will not be wasted, but will be fruitful and fertile.’
Evañhi vo, bhikkhave, sikkhitabbaṃ:	That’s how you should train.
‘attatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ;	Considering your own good, monks, is quite enough for you to persist with assiduity.
paratthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ;	Considering the good of others is quite enough for you to persist with assiduity.
ubhayatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetun’”ti.	Considering the good of both is quite enough for you to persist with assiduity.”
Idamavoca bhagavā.	That is what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi.	And while this discourse was being spoken, sixty monks spewed hot blood from their mouths.
Saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu:	Sixty monks rejected the training and returned to a lesser life, saying:
“sudukkaraṃ bhagavā, sudukkaraṃ bhagavā”ti.	‘It’s too hard, Blessed One! It’s just too hard!”
Saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.	And sixty monks were freed from defilements by not grasping.

❧

AN 7.73 Sunetta: Sunetta

73. Sunettasutta	73. Sunetta
“Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo.	“Once upon a time, monks, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire.
Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ.	He had many hundreds of disciples.
Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi.	He taught them the path to rebirth in the company of Brahmā.
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu.	Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.	Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.
Bhūtapubbaṃ, bhikkhave, mūgapakkho nāma satthā ahosi … pe …	Once upon a time there was a teacher called Mūgapakkha …
aranemi nāma satthā ahosi … pe …	Aranemi …
kuddālako nāma satthā ahosi … pe …	Kuddāla …
hatthipālo nāma satthā ahosi … pe …	Hatthipāla …
jotipālo nāma satthā ahosi … pe …	Jotipāla …
arako nāma satthā ahosi titthakaro kāmesu vītarāgo.	Araka. He was a religious founder and was free of sensual desire.
Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ.	He had many hundreds of disciples.
Arako nāma satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi.	He taught them the way to rebirth in the company of Brahmā.
Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu.	Those lacking confidence in Araka were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.
Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.	Those full of confidence in Araka were—when their body broke up, after death—reborn in a good place, a heavenly realm.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā”ti?	If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not make much bad karma?”
“Evaṃ, bhante”.	“Yes, sir.”
“Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya.	“They would indeed.
Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati.	But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma.
Taṃ kissa hetu?	Why is that?
Nāhaṃ, bhikkhave, ito bahiddhā evarūpiṃ khantiṃ vadāmi yathāmaṃ sabrahmacārīsu.	I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘na no sabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti.	‘We will have no malicious intent for our spiritual companions.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

❧

AN 7.74 Araka: Araka

74. Arakasutta	74. Araka
“Bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosi titthakaro kāmesu vītarāgo.	“Once upon a time, monks, there was a Teacher called Araka. He was a religious founder and was free of sensual desire.
Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ.	He had many hundreds of disciples,
Arako satthā sāvakānaṃ evaṃ dhammaṃ deseti:	and he taught them like this:
‘appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.	‘Brahmins, life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.
Seyyathāpi, brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti;	It’s like a drop of dew on a grass tip. When the sun comes up it quickly evaporates and doesn’t last long.
evamevaṃ kho, brāhmaṇa, ussāvabindūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. (1)	In the same way, life as a human is like a dew-drop. It’s short and scant, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.
Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṃ khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti;	It’s like when the rain falls heavily. The bubbles quickly vanish and don’t last long.
evamevaṃ kho, brāhmaṇa, udakabubbuḷūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. (2)	In the same way, life as a human is like a bubble. …
Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti;	It’s like a line drawn in water. It vanishes quickly and doesn’t last long.
evamevaṃ kho, brāhmaṇa, udake daṇḍarājūpamaṃ jīvitaṃ manussānaṃ parittaṃ … pe … natthi jātassa amaraṇaṃ. (3)	In the same way, life as a human is like a line drawn in water. …
Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṃ sā āvattati, atha kho sā gacchateva vattateva sandateva;	It’s like a mountain river travelling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an instant—but runs, rolls, and flows on.
evamevaṃ kho, brāhmaṇa, nadīpabbateyyūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ … pe … natthi jātassa amaraṇaṃ. (4)	In the same way, life as a human is like a mountain river. …
Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya;	It’s like a strong man who has formed a glob of spit on the tip of his tongue. He could easily spit it out.
evamevaṃ kho, brāhmaṇa, kheḷapiṇḍūpamaṃ jīvitaṃ manussānaṃ parittaṃ … pe … natthi jātassa amaraṇaṃ. (5)	In the same way, life as a human is like a glob of spit. …
Seyyathāpi, brāhmaṇa, divasaṃsantatte ayokaṭāhe maṃsapesi pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti;	Suppose there was an iron cauldron that had been heated all day. If you tossed a piece of meat in, it would quickly vanish and not last long.
evamevaṃ kho, brāhmaṇa, maṃsapesūpamaṃ jīvitaṃ manussānaṃ parittaṃ … pe … natthi jātassa amaraṇaṃ. (6)	In the same way, life as a human is like a piece of flesh. …
Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa santikeva maraṇassa;	It’s like a cow being led to the slaughter. With every step she comes closer to the slaughter, closer to death.
evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’ti. (7)	In the same way, life as a human is like a cow being slaughtered. It’s short and scant, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’
Tena kho pana, bhikkhave, samayena manussānaṃ saṭṭhivassasahassāni āyuppamāṇaṃ ahosi, pañcavassasatikā kumārikā alaṃpateyyā ahosi.	Now, monks, at that time human beings had a life span of 60,000 years. Girls could be married at 500 years of age.
Tena kho pana, bhikkhave, samayena manussānaṃ chaḷeva ābādhā ahesuṃ—	And human beings only had six afflictions:
sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo.	cold, heat, hunger, thirst, and the need to defecate and urinate.
So hi nāma, bhikkhave, arako satthā evaṃ dīghāyukesu manussesu evaṃ ciraṭṭhitikesu evaṃ appābādhesu sāvakānaṃ evaṃ dhammaṃ desessati:	But even though humans were so long-lived with so few afflictions, Araka still taught in this way:
‘appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’ti.	‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’
Etarahi taṃ, bhikkhave, sammā vadamāno vadeyya:	These days it’d be right to say:
‘appakaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’ti.	‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’
Etarahi, bhikkhave, yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo.	For these days a long life is a hundred years or a little more.
Vassasataṃ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati—	Living for a hundred years, there are just three hundred seasons,
utusataṃ hemantānaṃ, utusataṃ gimhānaṃ, utusataṃ vassānaṃ.	a hundred each of the winter, summer, and rains.
Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasayeva māsasatāni jīvati—	Living for three hundred seasons, there are just twelve hundred months,
cattāri māsasatāni hemantānaṃ, cattāri māsasatāni gimhānaṃ, cattāri māsasatāni vassānaṃ.	four hundred in each of the winter, summer, and rains.
Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati—	Living for twelve hundred months, there are just twenty-four hundred fortnights,
aṭṭhaddhamāsasatāni hemantānaṃ, aṭṭhaddhamāsasatāni gimhānaṃ, aṭṭhaddhamāsasatāni vassānaṃ.	eight hundred in each of the winter, summer, and rains.
Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṃsaṃyeva rattisahassāni jīvati—	Living for 2,400 fortnights, there are just 36,000 days,
dvādasa rattisahassāni hemantānaṃ, dvādasa rattisahassāni gimhānaṃ, dvādasa rattisahassāni vassānaṃ.	12,000 in each of the summer, winter, and rains.
Chattiṃsaṃ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva bhattasahassāni bhuñjati—	Living for 36,000 days, you just eat 72,000 meals,
catuvīsati bhattasahassāni hemantānaṃ, catuvīsati bhattasahassāni gimhānaṃ, catuvīsati bhattasahassāni vassānaṃ saddhiṃ mātuthaññāya saddhiṃ bhattantarāyena.	24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating.
Tatrime bhattantarāyā kapimiddhopi bhattaṃ na bhuñjati, dukkhitopi bhattaṃ na bhuñjati, byādhitopi bhattaṃ na bhuñjati, uposathikopi bhattaṃ na bhuñjati, alābhakenapi bhattaṃ na bhuñjati.	Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food.
Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto, āyuppamāṇampi saṅkhātaṃ, utūpi saṅkhātā, saṃvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā.	So monks, for a human being with a hundred years life span I have counted the life span, the limit of the life span, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating.
Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya;	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
kataṃ vo taṃ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.	Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

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§ – AN 7 vagga 8 Vinaya: The Monastic Law

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8. Vinayavagga

8. The Monastic Law

AN 7.75 Paṭhamavinayadhara: An Expert in the Monastic Law (1st)

75. Paṭhamavinayadharasutta	75. An Expert in the Monastic Law (1st)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti.	“monks, a monk with seven qualities is an expert in the monastic law.
Katamehi sattahi?	What seven?
Āpattiṃ jānāti,	They know what is an offence.
anāpattiṃ jānāti,	They know what is not an offence.
lahukaṃ āpattiṃ jānāti,	They know what is a light offence.
garukaṃ āpattiṃ jānāti,	They know what is a serious offence.
sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu,	They’re ethical, restrained in the monastic code, with appropriate behavior and means of collecting alms; seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,	They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti.	A monk with these seven qualities is an expert in the monastic law.”

AN 7.76 Dutiyavinayadhara: An Expert in the Monastic Law (2nd)

76. Dutiyavinayadharasutta	76. An Expert in the Monastic Law (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti.	“monks, a monk with seven qualities is an expert in the monastic law.
Katamehi sattahi?	What seven?
Āpattiṃ jānāti,	They know what is an offence.
anāpattiṃ jānāti,	They know what is not an offence.
lahukaṃ āpattiṃ jānāti,	They know what is a light offence.
garukaṃ āpattiṃ jānāti,	They know what is a serious offence.
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,	Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,	They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti.	A monk with these seven qualities is an expert in the monastic law.”

AN 7.77 Tatiyavinayadhara: An Expert in the Monastic Law (3rd)

77. Tatiyavinayadharasutta	77. An Expert in the Monastic Law (3rd)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti.	“monks, a monk with seven qualities is an expert in the monastic law.
Katamehi sattahi?	What seven?
Āpattiṃ jānāti,	They know what is an offence.
anāpattiṃ jānāti,	They know what is not an offence.
lahukaṃ āpattiṃ jānāti,	They know what is a light offence.
garukaṃ āpattiṃ jānāti,	They know what is a serious offence.
vinaye kho pana ṭhito hoti asaṃhīro,	They’re firm and imperturbable in the training.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,	They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti.	A monk with these seven qualities is an expert in the monastic law.”

AN 7.78 Catutthavinayadhara: An Expert in the Monastic Law (4th)

78. Catutthavinayadharasutta	78. An Expert in the Monastic Law (4th)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti.	“monks, a monk with seven qualities is an expert in the monastic law.
Katamehi sattahi?	What seven?
Āpattiṃ jānāti,	They know what is an offence.
anāpattiṃ jānāti,	They know what is not an offence.
lahukaṃ āpattiṃ jānāti,	They know what is a light offence.
garukaṃ āpattiṃ jānāti,	They know what is a serious offence.
anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect their many kinds of past lives, with features and details.
Dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds.
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti.	A monk with these seven qualities is an expert in the monastic law.”

AN 7.79 Paṭhamavinayadharasobhana: Shines as an Expert in the Monastic Law (1st)

79. Paṭhamavinayadharasobhanasutta	79. Shines as an Expert in the Monastic Law (1st)
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati.	“monks, a monk with seven qualities shines as an expert in the monastic law.
Katamehi sattahi?	What seven?
Āpattiṃ jānāti,	They know what is an offence.
anāpattiṃ jānāti,	They know what is not an offence.
lahukaṃ āpattiṃ jānāti,	They know what is a light offence.
garukaṃ āpattiṃ jānāti,	They know what is a serious offence.
sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu,	They’re ethical, restrained in the code of conduct, with appropriate behavior and means of collecting alms; seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
catunnaṃ jhānānaṃ ābhicetasikānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,	They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti.	A monk with these seven qualities shines as an expert in the monastic law.”

AN 7.80 Dutiyavinayadharasobhana: Shines as an Expert in the Monastic Law (2nd)

80. Dutiyavinayadharasobhanasutta	80. Shines as an Expert in the Monastic Law (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati.	“monks, a monk with seven qualities shines as an expert in the monastic law.
Katamehi sattahi?	What seven?
Āpattiṃ jānāti,	They know what is an offence.
anāpattiṃ jānāti,	They know what is not an offence.
lahukaṃ āpattiṃ jānāti,	They know what is a light offence.
garukaṃ āpattiṃ jānāti,	They know what is a serious offence.
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,	Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
catunnaṃ jhānānaṃ … pe … akasiralābhī,	They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti.	A monk with these seven qualities shines as an expert in the monastic law.”

AN 7.81 Tatiyavinayadharasobhana: Shines as an Expert in the Monastic Law (3rd)

81. Tatiyavinayadharasobhanasutta	81. Shines as an Expert in the Monastic Law (3rd)
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati.	“monks, a monk with seven qualities shines as an expert in the monastic law.
Katamehi sattahi?	What seven?
Āpattiṃ jānāti,	They know what is an offence.
anāpattiṃ jānāti,	They know what is not an offence.
lahukaṃ āpattiṃ jānāti,	They know what is a light offence.
garukaṃ āpattiṃ jānāti,	They know what is a serious offence.
vinaye kho pana ṭhito hoti asaṃhīro,	They’re firm and imperturbable in the training.
catunnaṃ jhānānaṃ … pe … akasiralābhī,	They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti.	A monk with these seven qualities shines as an expert in the monastic law.”

AN 7.82 Catutthavinayadharasobhana: Shines as an Expert in the Monastic Law (4th)

82. Catutthavinayadharasobhanasutta	82. Shines as an Expert in the Monastic Law (4th)
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati.	“monks, a monk with seven qualities shines as an expert in the monastic law.
Katamehi sattahi?	What seven?
Āpattiṃ jānāti,	They know what is an offence.
anāpattiṃ jānāti,	They know what is not an offence.
lahukaṃ āpattiṃ jānāti,	They know what is a light offence.
garukaṃ āpattiṃ jānāti,	They know what is a serious offence.
anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati,	They recollect their many kinds of past lives, with features and details.
dibbena cakkhunā visuddhena atikkantamānusakena … pe …	With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti.	A monk with these seven qualities shines as an expert in the monastic law.”

AN 7.83 Satthusāsana: The Teacher’s Instructions

83. Satthusāsanasutta	83. The Teacher’s Instructions
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca:	Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:
“Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Ye kho tvaṃ, upāli, dhamme jāneyyāsi:	“Upāli, you might know that
‘ime dhammā na ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ti;	certain things don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
ekaṃsena, upāli, dhāreyyāsi:	You should definitely bear in mind that such things are
‘neso dhammo neso vinayo netaṃ satthusāsanan’ti.	not The Dharma, not the training, and not the Teacher’s instructions.
Ye ca kho tvaṃ, upāli, dhamme jāneyyāsi:	You might know that
‘ime dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ti;	certain things do lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
ekaṃsena, upāli, dhāreyyāsi:	You should definitely bear in mind that such things are
‘eso dhammo eso vinayo etaṃ satthusāsanan’”ti.	The Dharma, the training, and the Teacher’s instructions.”

AN 7.84 Adhikaraṇasamatha: Settlement of Disciplinary Issues

84. Adhikaraṇasamathasutta	84. Settlement of Disciplinary Issues
“Sattime, bhikkhave, adhikaraṇasamathā dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya.	“monks, there are these seven dharmas for the settlement of any disciplinary issues that might arise.
Katame satta?	What seven?
Sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññātakaraṇaṃ dātabbaṃ, yebhuyyasikā dātabbā, tassapāpiyasikā dātabbā, tiṇavatthārako dātabbo.	Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable.
Ime kho, bhikkhave, satta adhikaraṇasamathā dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāyā”ti.	These are the seven dharmas for the settlement of any disciplinary issues that might arise.”

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§ – AN 7 vagga 9 Samaṇa: An Ascetic

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9. Samaṇavagga

9. An Ascetic

AN 7.85 Bhikkhu: A monk

85. Bhikkhusutta	85. A monk
“Sattannaṃ, bhikkhave, dhammānaṃ bhinnattā bhikkhu hoti.	“monks, it’s because of breaking seven things that you become a monk.
Katamesaṃ sattannaṃ?	What seven?
Sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti.	Identity view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit.
Imesaṃ kho, bhikkhave, sattannaṃ dhammānaṃ bhinnattā bhikkhu hotī”ti.	It’s because of breaking these seven things that you become a monk.”

AN 7.86 Samaṇa: An Ascetic

86. Samaṇasutta	86. An Ascetic
“Sattannaṃ, bhikkhave, dhammānaṃ samitattā samaṇo hoti … pe ….	“monks, it’s because of quelling seven things that you become an ascetic …”

§ – AN 7 vagga 10 WORTHY OF GIFTS

	95 (1) Contemplating Impermanence in the Eye1613""
	675“Bhikkhus, there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven?
	676(1) “Here, bhikkhus, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, [146] and having entered upon it, he dwells in it. This is the first kind of person worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.
	677(2) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. For him the exhaustion of the taints and the exhaustion of life occur simultaneously. This is the second kind of person worthy of gifts….
	678(3) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes an attainer of nibbāna in the interval. This is the third kind of person worthy of gifts….
	679(4) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes an attainer of nibbāna upon landing. This is the fourth kind of person worthy of gifts….
	680(5) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes an attainer of nibbāna without exertion. This is the fifth kind of person worthy of gifts….
	681(6) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes an attainer of nibbāna through exertion. This is the sixth kind of person worthy of gifts….
	682(7) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes one bound upstream, heading toward the Akaniṭṭha realm. This is the seventh kind of person worthy of gifts….
	683“These, bhikkhus, are the seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”
	96 (2)–102 (8) Contemplating Suffering in the Eye, Etc.
	684“Bhikkhus, there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven?
	685“Here, bhikkhus, some person (96) dwells contemplating suffering in the eye … (97) … dwells contemplating non-self in the eye … (98) … dwells contemplating destruction in the eye … (99) … dwells contemplating vanishing in the eye … (100) … dwells contemplating fading away in the eye … (101) … dwells contemplating cessation in the eye … (102) … dwells contemplating relinquishment in the eye …
	103 (9)–614 (520) Impermanence in the Ear, Etc.
	686(103)–(190) “…Here some person dwells contemplating impermanence in the ear … the nose … the tongue … the body … the mind … in forms … sounds … odors … tastes … [147] tactile objects … mental dharma …
	687(191)–(238) “… in eye-consciousness … ear-consciousness … nose-consciousness … tongue-consciousness … body-consciousness … mind-consciousness …
	688(239)–(286) “… in eye-contact … ear-contact … nosecontact … tongue-contact … body-contact … mind-contact …
	689(287)–(334) “… in feeling born of eye-contact … feeling born of ear-contact … feeling born of nose-contact … feeling born of tongue-contact … feeling born of body-contact … feeling born of mind-contact …
	690(335)–(382) “… in perception of forms … perception of sounds … perception of odors … perception of tastes … perception of tactile objects … perception of mental dharma …
	691(383)–(430) “… in volition regarding forms … volition regarding sounds … volition regarding odors … volition regarding tastes … volition regarding tactile objects … volition regarding mental dharma …
	(431)–(478) “… in craving for forms … craving for sounds … craving for odors … craving for tastes … craving for tactile objects … craving for mental dharma …
	692(479)–(526) “… in thought about forms … thought about sounds … thought about odors … thought about tastes … thought about tactile objects … thought about mental dharma …
	693(527)–(574) “… in examination of forms … examination of sounds … examination of odors … examination of tastes … examination of tactile objects … examination of mental dharma …
	694(575)–(614) “… Here some person dwells contemplating impermanence in the form aggregate … the feeling aggregate … the perception aggregate … the volitional activities aggregate … the consciousness aggregate … dwells contemplating suffering … dwells contemplating non-self … dwells contemplating destruction … dwells contemplating vanishing … dwells contemplating fading away … dwells contemplating cessation … dwells contemplating relinquishment …” [148]
	VI. LUST AND SO FORTH REPETITION SERIES1614""
	615 (1)
	695“Bhikkhus, for direct knowledge of lust, seven things are to be developed. What seven? The enlightenment factor of rememberfulness, the enlightenment factor of discrimination of dharma, the enlightenment factor of vigor, the enlightenment factor of mental-joy, the enlightenment factor of pacification, the enlightenment factor of concentration, and the enlightenment factor of equanimous-observation. For direct knowledge of lust, these seven things are to be developed.”
	616 (2)
	696“Bhikkhus, for direct knowledge of lust, seven things are to be developed. What seven? The perception of impermanence, the perception of non-self, the perception of unattractiveness, the perception of danger, the perception of abandoning, the perception of dispassion, the perception of cessation. For direct knowledge of lust, these seven things are to be developed.”
	617 (3)
	697“Bhikkhus, for direct knowledge of lust, seven things are to be developed. What seven? The perception of unattractiveness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, and the perception of non-self in what is suffering. For direct knowledge of lust, these seven things are to be developed.”
	618 (4)–644 (30)
	698“Bhikkhus, for full understanding of lust … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of lust … these seven things are to be developed.”
	645 (31)–1124 (510)
	699“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these seven things are to be developed.” [149]
	700This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
	The Book of the Sevens is finished.

AN 8 Aṭṭhakanipāta
The Book of the Eights

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(cst4)

(derived from B. Sujato 2018/12)

§ – AN 8 vagga 1 Mettā: friendly-kindness-chapter

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Aṅguttara Nikāya 8	Numbered Discourses 8
1. Mettāvagga	1. friendly-kindness-chapter

AN 8.1 Mettā-: friendly-kindness-discourse

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AN ^11.15, based on AN ^8.1 with 3 more items added, without verse

1. Mettā-sutta	1. friendly-kindness-discourse
Evaṃ me sutaṃ—	Thus I heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati	One time the-blessed-one {was staying near} Sāvatthī,
Jeta-vane anāthapiṇḍikassa ārāme.	(in) Jeta’s-Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the-blessed-one addressed the monks:
“bhikkhavo”ti.	“Monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The-blessed-one said this:
“Mettāya, bhikkhave, ceto-vimuttiyā	“Friendly-kindness ********* (from the) mind's-liberation,
āsevitāya bhāvitāya bahulī-katāya	cultivated, developed, abundantly-done,
yānī-katāya	{made-a}-vehicle
vatthu-katāya	{made-a}-basis,
anu-ṭ-ṭhitāya	kept-up,
paricitāya	consolidated,
su-samāraddhāya	properly-implemented,
aṭṭh-ā-nisaṃsā pāṭi-kaṅkhā.	[then these] eight-benefits (can be) expected.
Katame aṭṭha?	What eight?
Sukhaṃ supati,	1. Pleasurably (you) sleep.
sukhaṃ paṭi-bujjhati,	2. Pleasurably (you) wake.
na pāpakaṃ supinaṃ passati,	3. No evil (in your) dreams (do you) see,
manussānaṃ piyo hoti,	4. (to) Humans, beloved (you) become.
a-manussānaṃ piyo hoti,	5. (to) Non-humans [such as earth spirits, yakkhas, demons], beloved (you) become.
devatā rakkhanti,	6. Deities protect (you).
nāssa aggi vā visaṃ vā satthaṃ vā kamati,	7. Neither fire nor poison nor blades ** enter [and harm you],
uttariṃ ap-paṭi-vijjhanto brahma-lok-ūpago hoti.	8. {Not having any} higher knowledge-penetrated, (in the) Brahma-world-(you will)-arise [in rebirth].

(repeat of prelude with just last line added ‘ime’ )

“Mettāya, bhikkhave, ceto-vimuttiyā	“Friendly-kindness ********* (from the) mind's-liberation,
āsevitāya bhāvitāya bahulī-katāya	cultivated, developed, abundantly-done,
yānī-katāya	{made-a}-vehicle
vatthu-katāya	{made-a}-basis,
anu-ṭ-ṭhitāya	kept-up,
paricitāya	consolidated,
su-samāraddhāya	properly-implemented,
ime aṭṭhānisaṃsā pāṭikaṅkhā”ti.	[then] these eight-benefits (can be) expected.

(verse)

Yo ca mettaṃ bhāvayati,	(In) one who {develops} friendly-kindness,
ap-pamāṇaṃ paṭi-s-sato;	Without-limit, rememberful [of Dharma],
Tanū saṃyojanā honti,	weakened (the) fetters become,
passato upadhi-k-khayaṃ.	seeing attachments’-destruction.
Ekampi ce pāṇam-a-duṭṭha-citto,	{showing friendly-kindness to just} one creature-(with an)-un-hateful-mind
Mettāyati kusalī tena hoti;	{**********} {makes you a} you a good [person].
Sabbe ca pāṇe manas-ānu-kampī,	(towards) all ** creatures (with a) mind-continuously-compassionate,
Pahūtam-ariyo pa-karoti puññaṃ.	A-noble-one creates {abundant} merit.
Ye satta-saṇḍaṃ pathaviṃ vijetvā,	the seven-clusters (of) earth (having been) conquered,
Rājisayo yajamānā anupariyagā;	(the) royal-rulers traveled around sponsoring sacrifices—
Assa-medhaṃ purisa-medhaṃ,	horse-sacrifice, human-sacrifice,
Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.	the sacrifices of the ‘stick-casting’, the ‘royal soma drinking’, and the ‘unbarred’.
Mettassa cittassa su-bhāvitassa,	[compared to] friendly-kindess (of a ) mind well-developed,
Kalampi te nānubhavanti soḷasiṃ;	[those sacrifices] are not worth a sixteenth (of that);
Canda-p-pabhā tāragaṇāva sabbe,	[compared to the] moon’s-luminosity, all the constellations of stars
Yathā na agghanti kalampi soḷasiṃ.	Are not worth (a) fractional sixteenth [portion of that].
Yo na hanti na ghāteti,	(If) you don’t kill nor encourage-others-to-kill,
na jināti na jāpaye;	don’t conquer nor encourage-others-to-conquer,
Mettaṃso sabba-bhūtānaṃ,	(with) friendly-kindness (for) all-sentient-beings,
veraṃ tassa na kenacī”ti.	enmity you (have for) no one.”

Minimal version to memorize

AN ^11.15, based on AN ^8.1 with 3 more items added, without verse

“Mettāya, bhikkhave, ceto-vimuttiyā	“Friendly-kindness ********* (from the) mind's-liberation,
āsevitāya bhāvitāya bahulī-katāya…	cultivated, developed, abundantly-done,…
Ekā-dasā-nisaṃsā pāṭi-kaṅkhā…	[then these] eleven-benefits (can be) expected…
Sukhaṃ supati,	1. Pleasurably (you) sleep.
sukhaṃ paṭi-bujjhati,	2. Pleasurably (you) wake.
na pāpakaṃ supinaṃ passati,	3. No evil (in your) dreams (do you) see,
manussānaṃ piyo hoti,	4. (to) Humans, beloved (you) become.
a-manussānaṃ piyo hoti,	5. (to) Non-humans [such as earth spirits, yakkhas, demons], beloved (you) become.
devatā rakkhanti,	6. Deities protect (you).
nāssa aggi vā visaṃ vā satthaṃ vā kamati,	7. Neither fire nor poison nor blades ** enter [and harm you],
tuvaṭaṃ cittaṃ samādhiyati,	8. quickly (the) mind (becomes) undistractible-and-lucid,
mukha-vaṇṇo vi-p-pasīdati,	9. (your) facial-appearance (becomes) clear-and-bright,
a-sam-mūḷho kālaṃ karoti,	10. un-confused {you become at the} time [of your death] {*****},
uttariṃ ap-paṭi-vijjhanto brahma-lok-ūpago hoti.	11. {Not having any} higher knowledge-penetrated, (in the) Brahma-world-(you will)-arise [in rebirth].

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AN 8.2 Paññā: Wisdom

2. Paññāsutta	2. Wisdom
“Aṭṭhime, bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti.	“monks, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.
Katame aṭṭha?	What eight?
Idha, bhikkhave, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca.	It’s when a monk lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a ardent sense of conscience and prudence for them, with warmth and respect.
Ayaṃ, bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.	This is the first cause.
So taṃ satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:	When a monk lives relying on the Teacher or a spiritual companion in a teacher’s role—with a ardent sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions:
‘idaṃ, bhante, kathaṃ; imassa ko attho’ti?	‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.	Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Ayaṃ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.	This is the second cause.
So taṃ dhammaṃ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.	After hearing that Dharma they perfect withdrawal of both body and mind.
Ayaṃ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.	This is the third cause.
Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	A monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Ayaṃ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.	This is the fourth cause.
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Ayaṃ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.	This is the fifth cause.
Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Ayaṃ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.	This is the sixth cause.
Saṅghagato kho pana anānākathiko hoti atiracchānakathiko.	When in the Saṅgha they don’t engage in motley talk or unworthy talk.
Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati.	Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence.
Ayaṃ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.	This is the seventh cause.
Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati:	They meditate observing rise and fall in the five grasping aggregates.
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;	Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā … pe …	Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā …	Such are co-doings, such is the origin of co-doings, such is the ending of co-doings.
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Ayaṃ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.	This is the eighth cause.
Tamenaṃ sabrahmacārī evaṃ sambhāventi:	Their spiritual companions esteem them:
‘ayaṃ kho āyasmā satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca.	‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role. They set up a ardent sense of conscience and prudence for them, with warmth and respect.
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.	Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (1)	This Dharma leads to warmth, respect, esteem, harmony, and unity.
‘Taṃ kho panāyamāyasmā satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati: “idaṃ, bhante, kathaṃ; imassa ko attho”ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.	‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role, and from time to time they go and ask them questions …
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.	Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (2)	This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Taṃ kho panāyamāyasmā dhammaṃ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.	‘After hearing that Dharma they perfect withdrawal of both body and mind.
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.	Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (3)	This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Sīlavā kho panāyamāyasmā pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	‘This venerable is ethical …
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.	Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (4)	This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	‘This venerable is very learned, remembering and keeping what they’ve learned. …
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.	Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (5)	This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	‘This venerable lives with energy roused up …
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.	Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (6)	This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko.	‘When in the Saṅgha they don’t engage in motley talk or unworthy talk.
Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati.	Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence.
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.	Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (7)	This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati— iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā … pe … iti saññā … iti saṅkhārā … iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti.	‘They meditate observing rise and fall in the five grasping aggregates. …
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.	Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (8)	This Dharma also leads to warmth, respect, esteem, harmony, and unity.
Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī”ti.	These are the eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.”

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AN 8.3 Paṭhamaappiya: Disliked (1st)

3. Paṭhamaappiyasutta	3. Disliked (1st)
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a monk with eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, bhikkhu appiyapasaṃsī ca hoti, piyagarahī ca, lābhakāmo ca, sakkārakāmo ca, ahiriko ca, anottappī ca, pāpiccho ca, micchādiṭṭhi ca.	It’s when a monk praises the disliked and criticizes the liked. They desire material possessions and honor. They lack conscience and prudence. They have wicked desires and wrong view.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A monk with these eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A monk with eight Dharmas is liked and approved by their spiritual companions, and respected and admired.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, bhikkhu na appiyapasaṃsī ca hoti, na piyagarahī ca, na lābhakāmo ca, na sakkārakāmo ca, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca.	It’s when a monk doesn’t praise the disliked and criticize the liked. They don’t desire material possessions and honor. They have conscience and prudence. They have few desires and right view.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A monk with these eight Dharmas is liked and approved by their spiritual companions, and respected and admired.”

AN 8.4 Dutiyaappiya: Disliked (2nd)

4. Dutiyaappiyasutta	4. Disliked (2nd)
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a monk with eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṃ.	It’s when a monk desires material possessions, honor, and to be looked up to. They know neither moderation nor the proper time. Their conduct is impure, they talk a lot, and they insult and abuse their spiritual companions.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A monk with these eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A monk with eight Dharmas is liked and approved by their spiritual companions, and respected and admired.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṃ.	It’s when a monk doesn’t desire material possessions, honor, and to be looked up to. They know moderation and the proper time. Their conduct is pure, they don’t talk a lot, and they don’t insult and abuse their spiritual companions.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A monk with these eight Dharmas is liked and approved by their spiritual companions, and respected and admired.”

AN 8.5 Paṭhamalokadhamma: Worldly Conditions (1st)

5. Paṭhamalokadhammasutta	5. Worldly Conditions (1st)
“Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati.	“monks, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions.
Katame aṭṭha?	What eight?
Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.	Gain and loss, fame and disgrace, praise and blame, pleasure and pain.
Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatīti.	These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.
Lābho alābho ca yasāyaso ca,	Gain and loss, fame and disgrace,
Nindā pasaṃsā ca sukhaṃ dukhañca;	praise and blame, and pleasure and pain.
Ete aniccā manujesu dhammā,	These Dharmas among people are impermanent,
Asassatā vipariṇāmadhammā.	transient, and perishable.
Ete ca ñatvā satimā sumedho,	A clever and rememberful person knows these things,
Avekkhati vipariṇāmadhamme;	seeing that they’re perishable.
Iṭṭhassa dhammā na mathenti cittaṃ,	Desirable things don’t disturb their mind,
Aniṭṭhato no paṭighātameti.	nor are they repelled by the undesirable.
Tassānurodhā atha vā virodhā,	Both favoring and opposing
Vidhūpitā atthaṅgatā na santi;	are cleared and ended, they are no more.
Padañca ñatvā virajaṃ asokaṃ,	Knowing the stainless, sorrowless state,
Sammappajānāti bhavassa pāragū”ti.	they understand rightly, transcending rebirth.”

AN 8.6 Dutiyalokadhamma: Worldly Conditions (2nd)

6. Dutiyalokadhammasutta	6. Worldly Conditions (2nd)
“Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati.	“monks, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions.
Katame aṭṭha?	What eight?
Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.	Gain and loss, fame and disgrace, praise and blame, pleasure and pain.
Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.	These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.
Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi.	An uneducated ordinary person encounters gain and loss, fame and disgrace, praise and blame, and pleasure and pain.
Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi.	And so does an educated noble-one's-disciple.
Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?	What, then, is the difference between an ordinary uneducated person and an educated noble-one's-disciple?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“assutavato, bhikkhave, puthujjanassa uppajjati lābho.	“monks, an uneducated ordinary person encounters gain.
So na iti paṭisañcikkhati:	They don’t reflect:
‘uppanno kho me ayaṃ lābho;	‘I’ve encountered this gain.
so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ nappajānāti.	It’s impermanent, suffering, and perishable.’ They don’t truly understand it.
Uppajjati alābho … pe …	They encounter loss …
uppajjati yaso …	fame …
uppajjati ayaso …	disgrace …
uppajjati nindā …	praise …
uppajjati pasaṃsā …	blame …
uppajjati sukhaṃ …	pleasure …
uppajjati dukkhaṃ.	pain.
So na iti paṭisañcikkhati:	They don’t reflect:
‘uppannaṃ kho me idaṃ dukkhaṃ;	‘I’ve encountered this pain.
tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamman’ti yathābhūtaṃ nappajānāti.	It’s impermanent, suffering, and perishable.’ They don’t truly understand it.
Tassa lābhopi cittaṃ pariyādāya tiṭṭhati, alābhopi cittaṃ pariyādāya tiṭṭhati, yasopi cittaṃ pariyādāya tiṭṭhati, ayasopi cittaṃ pariyādāya tiṭṭhati, nindāpi cittaṃ pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ pariyādāya tiṭṭhati, sukhampi cittaṃ pariyādāya tiṭṭhati, dukkhampi cittaṃ pariyādāya tiṭṭhati.	So gain and loss, fame and disgrace, praise and blame, and pleasure and pain occupy their mind.
So uppannaṃ lābhaṃ anurujjhati, alābhe paṭivirujjhati;	They favor gain and oppose loss.
uppannaṃ yasaṃ anurujjhati, ayase paṭivirujjhati;	They favor fame and oppose disgrace.
uppannaṃ pasaṃsaṃ anurujjhati, nindāya paṭivirujjhati;	They favor praise and oppose blame.
uppannaṃ sukhaṃ anurujjhati, dukkhe paṭivirujjhati.	They favor pleasure and oppose pain.
So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	Being so full of favoring and opposing, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccati dukkhasmā’ti vadāmi.	They’re not freed from suffering, I say.
Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho.	An educated noble-one's-disciple encounters gain.
So iti paṭisañcikkhati:	They reflect:
‘uppanno kho me ayaṃ lābho;	‘I’ve encountered this gain.
so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ pajānāti.	It’s impermanent, suffering, and perishable.’ They truly understand it.
Uppajjati alābho … pe …	They encounter loss …
uppajjati yaso …	fame …
uppajjati ayaso …	disgrace …
uppajjati nindā …	praise …
uppajjati pasaṃsā …	blame …
uppajjati sukhaṃ …	pleasure …
uppajjati dukkhaṃ.	pain.
So iti paṭisañcikkhati:	They reflect:
‘uppannaṃ kho me idaṃ dukkhaṃ;	‘I’ve encountered this pain.
tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamman’ti yathābhūtaṃ pajānāti.	It’s impermanent, suffering, and perishable.’ They truly understand it.
Tassa lābhopi cittaṃ na pariyādāya tiṭṭhati, alābhopi cittaṃ na pariyādāya tiṭṭhati, yasopi cittaṃ na pariyādāya tiṭṭhati, ayasopi cittaṃ na pariyādāya tiṭṭhati, nindāpi cittaṃ na pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ na pariyādāya tiṭṭhati, sukhampi cittaṃ na pariyādāya tiṭṭhati, dukkhampi cittaṃ na pariyādāya tiṭṭhati.	So gain and loss, fame and disgrace, praise and blame, and pleasure and pain don’t occupy their mind.
So uppannaṃ lābhaṃ nānurujjhati, alābhe nappaṭivirujjhati;	They don’t favor gain or oppose loss.
uppannaṃ yasaṃ nānurujjhati, ayase nappaṭivirujjhati;	They don’t favor fame or oppose disgrace.
uppannaṃ pasaṃsaṃ nānurujjhati, nindāya nappaṭivirujjhati;	They don’t favor praise or oppose blame.
uppannaṃ sukhaṃ nānurujjhati, dukkhe nappaṭivirujjhati.	They don’t favor pleasure or oppose pain.
So evaṃ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	Having given up favoring and opposing, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccati dukkhasmā’ti vadāmi.	They’re freed from suffering, I say.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenāti.	This is the difference between an educated noble-one's-disciple and an uneducated ordinary person.
Lābho alābho ca yasāyaso ca,	Gain and loss, fame and disgrace,
Nindā pasaṃsā ca sukhaṃ dukhañca;	praise and blame, and pleasure and pain.
Ete aniccā manujesu dhammā,	These Dharmas among people are impermanent,
Asassatā vipariṇāmadhammā.	transient, and perishable.
Ete ca ñatvā satimā sumedho,	A clever and rememberful person knows these things,
Avekkhati vipariṇāmadhamme;	seeing that they’re perishable.
Iṭṭhassa dhammā na mathenti cittaṃ,	Desirable things don’t disturb their mind,
Aniṭṭhato no paṭighātameti.	nor are they repelled by the undesirable.
Tassānurodhā atha vā virodhā,	Both favoring and opposing
Vidhūpitā atthaṅgatā na santi;	are cleared and ended, they are no more.
Padañca ñatvā virajaṃ asokaṃ,	Knowing the stainless, sorrowless state,
Sammappajānāti bhavassa pāragū”ti.	they understand rightly, transcending rebirth.”

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AN 8.7 Devadattavipatti: Devadatta’s Failure

7. Devadattavipattisutta	7. Devadatta’s Failure
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
Tatra bhagavā devadattaṃ ārabbha bhikkhū āmantesi:	There the Buddha spoke to the monks about Devadatta:
“sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.	“monks, it’s good for a monk to check their own failings from time to time.
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti.	It’s good for a monk to check the failings of others from time to time.
Sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti.	It’s good for a monk to check their own successes from time to time.
Sādhu, bhikkhave, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hoti.	It’s good for a monk to check the successes of others from time to time.
Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.	Overcome and overwhelmed by eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Katamehi aṭṭhahi?	What eight?
Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.	Overcome and overwhelmed by gain …
Alābhena, bhikkhave … pe …	loss …
yasena, bhikkhave …	fame …
ayasena, bhikkhave …	disgrace …
sakkārena, bhikkhave …	honor …
asakkārena, bhikkhave …	dishonor …
pāpicchatāya, bhikkhave …	wicked desires …
pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.	bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.	Overcome and overwhelmed by these eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya,	It’s good for a monk, whenever they encounter it, to overcome gain …
uppannaṃ alābhaṃ … pe …	loss …
uppannaṃ yasaṃ …	fame …
uppannaṃ ayasaṃ …	disgrace …
uppannaṃ sakkāraṃ …	honor …
uppannaṃ asakkāraṃ …	dishonor …
uppannaṃ pāpicchataṃ …	wicked desires …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.	bad friendship.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?	What advantage does a monk gain by overcoming these eight things?
Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.	The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.
Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.	This is the advantage that a monk gains by overcoming these eight things.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So, monks, you should train like this:
‘uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma,	‘Whenever we encounter it, we will overcome gain …
uppannaṃ alābhaṃ … pe …	loss …
uppannaṃ yasaṃ …	fame …
uppannaṃ ayasaṃ …	disgrace …
uppannaṃ sakkāraṃ …	honor …
uppannaṃ asakkāraṃ …	dishonor …
uppannaṃ pāpicchataṃ …	wicked desires …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmā’ti.	bad friendship.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

❧

AN 8.8 Uttaravipatti: Uttara on Failure

8. Uttaravipattisutta	8. Uttara on Failure
Ekaṃ samayaṃ āyasmā uttaro mahisavatthusmiṃ viharati saṅkheyyake pabbate vaṭajālikāyaṃ.	At one time Venerable Uttara was staying on the Saṅkheyyaka Mountain in the Mahisa region near Dhavajālikā.
Tatra kho āyasmā uttaro bhikkhū āmantesi:	There Uttara addressed the monks:
“sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.	“monks, it’s good for a monk to check their own failings from time to time.
Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti.	It’s good for a monk to check the failings of others from time to time.
Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti.	It’s good for a monk to check their own successes from time to time.
Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī”ti.	It’s good for a monk to check the successes of others from time to time.”
Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena.	Now at that time the great king Vessavaṇa was on his way from the north to the south on some business.
Assosi kho vessavaṇo mahārājā āyasmato uttarassa mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ desentassa: “sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī”ti.	He heard Venerable Uttara teaching this to the monks on Saṅkheyyaka Mountain.
Atha kho vessavaṇo mahārājā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ antarahito devesu tāvatiṃsesu pāturahosi.	Then Vessavaṇa vanished from Saṅkheyyaka Mountain and appeared among the gods of the Thirty Three, as easily as a strong person would extend or contract their arm.
Atha kho vessavaṇo mahārājā yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca:	Then he went up to Sakka, lord of gods, and said to him:
“yagghe, mārisa, jāneyyāsi.	“Please sir, you should know this.
Eso āyasmā uttaro mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ deseti:	Venerable Uttara is teaching the monks on Saṅkheyyaka Mountain in this way:
‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.	‘It’s good for a monk from time to time to check their own failings. …
Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ … pe …	the failings of others …
attasampattiṃ …	their own successes …
parasampattiṃ paccavekkhitā hotī’”ti.	the successes of others.’
Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ devesu tāvatiṃsesu antarahito mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ āyasmato uttarassa sammukhe pāturahosi.	Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the gods of the Thirty Three and reappeared on Saṅkheyyaka Mountain in front of Venerable Uttara.
Atha kho sakko devānamindo yenāyasmā uttaro tenupasaṅkami; upasaṅkamitvā āyasmantaṃ uttaraṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo āyasmantaṃ uttaraṃ etadavoca:	Then Sakka went up to Venerable Uttara, bowed, stood to one side, and said to him:
“Saccaṃ kira, bhante, āyasmā uttaro bhikkhūnaṃ evaṃ dhammaṃ desesi:	“Is it really true, sir, that you teach the monks in this way:
‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti,	‘It’s good for a monk from time to time to check their own failings …
sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ … pe …	the failings of others …
attasampattiṃ …	their own successes …
parasampattiṃ paccavekkhitā hotī’”ti?	the successes of others’?”
“Evaṃ, devānamindā”ti.	“Indeed, lord of gods.”
“Kiṃ panidaṃ, bhante, āyasmato uttarassa sakaṃ paṭibhānaṃ, udāhu tassa bhagavato vacanaṃ arahato sammāsambuddhassā”ti?	“Sir, did this Dharma come to you from your own inspiration, or was it spoken by the Blessed One, the perfected one, the fully awakened Buddha?”
“Tena hi, devānaminda, upamaṃ te karissāmi.	“Well then, lord of gods, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi.	Suppose there was a large heap of grain not far from a town or village.
Tato mahājanakāyo dhaññaṃ āhareyya—	And a large crowd were to take away grain
kājehipi piṭakehipi ucchaṅgehipi añjalīhipi.	with carrying poles, baskets, hip sacks, or their cupped hands.
Yo nu kho, devānaminda, taṃ mahājanakāyaṃ upasaṅkamitvā evaṃ puccheyya:	If someone were to go to that crowd and ask them
‘kuto imaṃ dhaññaṃ āharathā’ti, kathaṃ byākaramāno nu kho, devānaminda, so mahājanakāyo sammā byākaramāno byākareyyā”ti?	where they got the grain from, how should that crowd rightly reply?”
“‘Amumhā mahādhaññarāsimhā āharāmā’ti kho, bhante, so mahājanakāyo sammā byākaramāno byākareyyā”ti.	“Sir, they should reply that they took it from the large heap of grain.”
“Evamevaṃ kho, devānaminda, yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa.	“In the same way, lord of gods, whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha.
Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā”ti.	Both myself and others rely completely on that when we speak.”
“Acchariyaṃ, bhante, abbhutaṃ bhante.	“It’s incredible, sir, it’s amazing!
Yāva subhāsitañcidaṃ āyasmatā uttarena:	How well this was said by Venerable Uttara!
‘yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa.	‘Whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha.
Tato upādāyupādāya mayañcaññe ca bhaṇāmā’ti.	Both myself and others rely completely on that when we speak.’
Ekamidaṃ, bhante uttara, samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi:	There the Buddha spoke to the monks about Devadatta:
‘Sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.	‘monks, it’s good for a monk from time to time to check their own failings …
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ … pe …	the failings of others …
attasampattiṃ …	their own successes …
parasampattiṃ paccavekkhitā hoti.	the successes of others.
Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.	Overcome and overwhelmed by eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Katamehi aṭṭhahi?	What eight?
Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho;	Overcome and overwhelmed by gain …
alābhena, bhikkhave … pe …	loss …
yasena, bhikkhave …	fame …
ayasena, bhikkhave …	disgrace …
sakkārena, bhikkhave …	honor …
asakkārena, bhikkhave …	dishonor …
pāpicchatāya, bhikkhave …	wicked desires …
pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.	bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.	Overcome and overwhelmed by these eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya;	It’s good for a monk, whenever they encounter it, to overcome gain …
uppannaṃ alābhaṃ … pe …	loss …
uppannaṃ yasaṃ …	fame …
uppannaṃ ayasaṃ …	disgrace …
uppannaṃ sakkāraṃ …	honor …
uppannaṃ asakkāraṃ …	dishonor …
uppannaṃ pāpicchataṃ …	wicked desires …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.	bad friendship.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?	What advantage does a monk gain by overcoming these eight things?
Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.	The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.
Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ … pe … uppannaṃ yasaṃ … uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ … uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.	This is the advantage that a monk gains by overcoming these eight things.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
“uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma,	“Whenever we encounter it, we will overcome gain …
uppannaṃ alābhaṃ … pe …	loss …
uppannaṃ yasaṃ …	fame …
uppannaṃ ayasaṃ …	disgrace …
uppannaṃ sakkāraṃ …	honor …
uppannaṃ asakkāraṃ …	dishonor …
uppannaṃ pāpicchataṃ …	wicked desires …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmā”ti.	bad friendship.”
Evañhi vo, bhikkhave, sikkhitabban’ti.	That’s how you should train.’
Ettāvatā, bhante uttara, manussesu catasso parisā—	Sir, Uttara, this exposition of The Dharma is not established anywhere in the four assemblies—
bhikkhū, bhikkhuniyo, upāsakā, upāsikāyo. Nāyaṃ dhammapariyāyo kismiñci upaṭṭhito.	monks, nuns, laymen, and laywomen.
Uggaṇhatu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ.	Sir, learn this exposition of The Dharma!
Pariyāpuṇātu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ.	Memorize this exposition of The Dharma!
Dhāretu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ.	Remember this exposition of The Dharma!
Atthasaṃhito ayaṃ, bhante, dhammapariyāyo ādibrahmacariyako”ti.	Sir, this exposition of The Dharma is beneficial and relates to the fundamentals of the spiritual life.”

❧

AN 8.9 Nanda: Nanda

9. Nandasutta	9. Nanda
“‘kulaputto’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya.	“monks, you could rightly call Nanda ‘son of a good family’,
‘Balavā’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya.	‘strong’,
‘Pāsādiko’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya.	‘lovely’,
‘Tibbarāgo’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya.	and ‘lustful’.
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ.	How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has remembering and lucid-discerning?
Tatridaṃ, bhikkhave, nandassa indriyesu guttadvāratāya hoti.	This is how Nanda guards the sense doors.
Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi:	If he has to look to the east, he wholeheartedly concentrates before looking, thinking:
‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.	‘When I look to the east, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’
Itiha tattha sampajāno hoti.	In this way he’s aware of the situation.
Sace, bhikkhave, nandassa pacchimā disā āloketabbā hoti … pe …	If he has to look to the west …
uttarā disā āloketabbā hoti …	north …
dakkhiṇā disā āloketabbā hoti …	south …
uddhaṃ ulloketabbā hoti …	up …
adho oloketabbā hoti …	down …
anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi:	If he has to survey the intermediate directions, he wholeheartedly concentrates before looking, thinking:
‘evaṃ me anudisaṃ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.	‘When I survey the intermediate directions, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’
Itiha tattha sampajāno hoti.	In this way he’s aware of the situation.
Idaṃ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.	This is how Nanda guards the sense doors.
Tatridaṃ, bhikkhave, nandassa bhojane mattaññutāya hoti.	This is how Nanda eats in moderation.
Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṃ āhāreti:	Nanda reflects properly on the food he eats:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Idaṃ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.	This is how Nanda eats in moderation.
Tatridaṃ, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti.	This is how Nanda is committed to wakefulness.
Idha, bhikkhave, nando divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti;	Nanda practices walking and sitting meditation by day, purifying his mind from obstacles.
rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti;	In the evening, he continues to practice walking and sitting meditation.
rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā;	In the middle of the night, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the last part of the night, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles.
Idaṃ kho, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti.	This is how Nanda is committed to wakefulness.
Tatridaṃ, bhikkhave, nandassa satisampajaññasmiṃ hoti.	This is how Nanda has remembering and lucid-discerning.
Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;	Nanda knows feelings as they arise, as they remain, and as they go away.
viditā saññā … pe …	He knows perceptions as they arise, as they remain, and as they go away.
viditā vitakkā … pe … abbhatthaṃ gacchanti.	He knows thoughts as they arise, as they remain, and as they go away.
Idaṃ kho, bhikkhave, nandassa satisampajaññasmiṃ hoti.	This is how Nanda has remembering and lucid-discerning.
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti.	How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has remembering and lucid-discerning?”

❧

AN 8.10 Kāraṇḍava: Trash

10. Kāraṇḍavasutta	10. Trash
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.	At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Tena kho pana samayena bhikkhū bhikkhuṃ āpattiyā codenti.	Now at that time the monks accused a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.	The accused monk dodged the issue, distracted the discussion with irrelevant points, and displayed irritation, hate, and bitterness.
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“niddhamathetaṃ, bhikkhave, puggalaṃ;	“monks, throw this person out!
niddhamathetaṃ, bhikkhave, puggalaṃ.	Throw this person out!
Apaneyyeso, bhikkhave, puggalo.	This person should be shown the door.
Kiṃ vo tena paraputtena visodhitena.	Why should you be vexed by an outsider?
Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ—	Take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.	That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:	But when the monks notice the offense, they know that he’s
‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.	a corrupt ascetic, just useless trash.
Tamenaṃ iti viditvā bahiddhā nāsenti.	When they realize this they send him away.
Taṃ kissa hetu?	Why is that?
Mā aññe bhaddake bhikkhū dūsesīti.	So that he doesn’t corrupt good-natured monks.
Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī jāyetha yavapalāpo yavakāraṇḍavoti.	Suppose in a growing field of barley some bad barley appeared, just useless trash.
Tassa tādisaṃyeva mūlaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva nāḷaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva pattaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ—	Its roots, stem, and leaves would look just the same as the healthy barley.
yāvassa sīsaṃ na nibbattati.	That is, so long as the head doesn’t appear.
Yato ca khvassa sīsaṃ nibbattati, tamenaṃ evaṃ jānanti:	But when the head appears, they know that it’s
‘yavadūsīvāyaṃ yavapalāpo yavakāraṇḍavo’ti.	bad barley, just useless trash.
Tamenaṃ iti viditvā samūlaṃ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti.	When they realize this they pull it up by the roots and throw it outside the field.
Taṃ kissa hetu?	Why is that?
Mā aññe bhaddake yave dūsesīti.	So that it doesn’t spoil the good barley.
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ—	In the same way, take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.	That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:	But when the monks notice the offense, they know that he’s
‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.	a corrupt ascetic, just useless trash.
Tamenaṃ iti viditvā bahiddhā nāsenti.	When they realize this they send him away.
Taṃ kissa hetu?	Why is that?
Mā aññe bhaddake bhikkhū dūsesīti.	So that he doesn’t corrupt good-natured monks.
Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṃ puñjaṃ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṃ apavahati.	Suppose that a large heap of grain is being winnowed. The grains that are firm and substantial form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side.
Tamenaṃ sāmikā sammajjaniṃ gahetvā bhiyyoso mattāya apasammajjanti.	Then the owners take a broom and sweep them even further away.
Taṃ kissa hetu?	Why is that?
Mā aññe bhaddake dhaññe dūsesīti.	So that it doesn’t spoil the good grain.
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ—	In the same way, take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.	That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:	But when the monks notice the offense, they know that he’s
‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.	a corrupt ascetic, just useless trash.
Tamenaṃ iti viditvā bahiddhā nāsenti.	When they realize this they send him away.
Taṃ kissa hetu?	Why is that?
Mā aññe bhaddake bhikkhū dūsesīti.	So that he doesn’t corrupt good-natured monks.
Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya.	Suppose a man needs an irrigation gutter for a well. He’d take a sharp axe and enter the wood,
So yaṃ yadeva rukkhaṃ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṃ paṭinadanti;	where he’d knock various trees with the axe. The trees that were firm and substantial made a cracking sound.
yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṃ paṭinadanti.	But the trees that were rotten inside, decomposing and decayed, made a thud.
Tamenaṃ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṃ visodheti, anto suvisodhitaṃ visodhetvā udapānapanāḷiṃ yojeti.	He’d cut down such a tree at the root, lop off the crown, and thoroughly clear out the insides. Then he’d use it as an irrigation gutter for the well.
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ—	In the same way, take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.	That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:	But when the monks notice the offense, they know that he’s
‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.	a corrupt ascetic, just useless trash.
Tamenaṃ iti viditvā bahiddhā nāsenti.	When they realize this they send him away.
Taṃ kissa hetu?	Why is that?
Mā aññe bhaddake bhikkhū dūsesīti.	So that he doesn’t corrupt good-natured monks.
Saṃvāsāyaṃ vijānātha,	By living together, know that
pāpiccho kodhano iti;	they’re hateful, with wicked desires,
Makkhī thambhī paḷāsī ca,	offensive, stubborn, and contemptuous,
issukī maccharī saṭho.	jealous, mean, and devious.
Santavāco janavati,	They speak to people with a voice
samaṇo viya bhāsati;	so smooth, just like an ascetic.
Raho karoti karaṇaṃ,	But they act in secret, with their bad views
pāpadiṭṭhi anādaro.	and their lack of regard for others.
Saṃsappī ca musāvādī,	You should recognize them for what they are:
taṃ viditvā yathātathaṃ;	a creep and liar.
Sabbe samaggā hutvāna,	Then having gathered in harmony,
abhinibbajjayātha naṃ.	you should expel them.
Kāraṇḍavaṃ niddhamatha,	Throw out the trash!
Kasambuṃ apakassatha;	Get rid of the rubbish!
Tato palāpe vāhetha,	And sweep away the scraps,
Assamaṇe samaṇamānine.	those non-ascetics who imagine themselves ascetics!
Niddhamitvāna pāpicche,	When you’ve thrown out those of wicked desires,
pāpaācāragocare;	of bad conduct and means of collecting alms,
Suddhāsuddhehi saṃvāsaṃ,	dwell in communion, ever rememberful,
kappayavho patissatā;	the pure with the pure.
Tato samaggā nipakā,	Then in harmony, self-disciplined,
dukkhassantaṃ karissathā”ti.	make an end of suffering.”
Aṅguttara Nikāya 8	Numbered Discourses 8

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§ – AN 8 vagga 2 Mahā: The Great Chapter

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2. Mahāvagga

2. The Great Chapter

AN 8.11 Verañja: At Verañja

11. Verañjasutta	11. At Verañja
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle.	At one time the Buddha was staying in Verañja at the root of a neem tree dedicated to Naḷeru.
Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Verañja went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Sutaṃ metaṃ, bho gotama:	“Master Gotama, I have heard that
‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.	the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, tatheva.	And this is indeed the case,
Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.	for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, na sampannamevā”ti.	This is not appropriate, Master Gotama.”
“Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ.	“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat.
Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.	If the Realized One bowed down or rose up or offered a seat to anyone, their head would explode!”
“Arasarūpo bhavaṃ gotamo”ti.	“Master Gotama lacks taste.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say
‘arasarūpo samaṇo gotamo’ti.	that I lack taste.
Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.	For the Realized One has given up taste for sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I lack taste.
‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (1)	But that’s not what you’re talking about.”
“Nibbhogo bhavaṃ gotamo”ti.	“Master Gotama is indelicate.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say
‘nibbhogo samaṇo gotamo’ti.	that I’m indelicate.
Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	For the Realized One has given up delight in sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m indelicate.
‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (2)	But that’s not what you’re talking about.”
“Akiriyavādo bhavaṃ gotamo”ti.	“Master Gotama is a teacher of inaction.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘akiriyavādo samaṇo gotamo’ti.	I’m a teacher of inaction.
Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi.	For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m a teacher of inaction.
‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (3)	But that’s not what you’re talking about.”
“Ucchedavādo bhavaṃ gotamo”ti.	“Master Gotama is a teacher of annihilationism.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘ucchedavādo samaṇo gotamo’ti.	I’m a teacher of annihilationism.
Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi.	For I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m a teacher of annihilationism.
‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (4)	But that’s not what you’re talking about.”
“Jegucchī bhavaṃ gotamo”ti.	“Master Gotama is disgusted.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘jegucchī samaṇo gotamo’ti.	I’m disgusted.
Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	For I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m digusted.
‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (5)	But that’s not what you’re talking about.”
“Venayiko bhavaṃ gotamo”ti.	“Master Gotama is an exterminator.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘venayiko samaṇo gotamo’ti.	I’m an exterminator.
Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi.	For I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m an exterminator.
‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (6)	But that’s not what you’re talking about.”
“Tapassī bhavaṃ gotamo”ti.	“Master Gotama is a mortifier.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘tapassī samaṇo gotamo’ti.	I’m a mortifier.
Tapanīyāhaṃ, brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ.	For I say that bad conduct by way of body, speech, and mind should be mortified.
Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi.	I say that a mortifier is someone who has given up unskillful Dharmas that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One is someone who has given up unskillful Dharmas that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m a mortifier.
‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (7)	But that’s not what you’re talking about.”
“Apagabbho bhavaṃ gotamo”ti.	“Master Gotama is an abortionist.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘apagabbho samaṇo gotamo’ti.	I’m an abortionist.
Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi.	I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m an abortionist.
‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi. (8)	But that’s not what you’re talking about.
Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.	Suppose, brahmin, there was a chicken with eight or ten or twelve eggs.
Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni.	And she properly sat on them to keep them warm and incubated.
Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo: ‘jeṭṭho vā kaniṭṭho vā’”ti?	Now, the chick that is first to break out of the eggshell with its claws and beak and hatch safely: should that be called the eldest or the youngest?”
“Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṃ, bho gotama, jeṭṭho hotī”ti.	“Master, Gotama, that should be called the eldest. For it is the eldest among them.”
“Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho.	“In the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening.
Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa.	So, brahmin, I am the eldest and the best in the world.
Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.	My energy was roused up and unflagging, my remembering was established and lucid, my body was pacified and undisturbed, and my mind was undistractify-&-lucidifyd in samādhi.
So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi;	Quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi;	As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi;	And with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.
Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;	This was the first knowledge, which I achieved in the first watch of the night.
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, ardent, and resolute.
Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (1)	This was my first breaking out, like a chick breaking out of the eggshell.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.	With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.
Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā;	This was the second knowledge, which I achieved in the middle watch of the night.
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, ardent, and resolute.
Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (2)	This was my second breaking out, like a chick breaking out of the eggshell.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ;	I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’
Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā;	This was the third knowledge, which I achieved in the last watch of the night.
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, ardent, and resolute.
Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā”ti. (3)	This was my third breaking out, like a chick breaking out of the eggshell.”
Evaṃ vutte, verañjo brāhmaṇo bhagavantaṃ etadavoca:	When he said this, the brahmin Verañja said to the Buddha:
“jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo.	“Master Gotama is the eldest! Master Gotama is the best!
Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

❧

AN 8.12 Sīha: With Sīha

12. Sīhasutta	12. With Sīha
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṃghassa vaṇṇaṃ bhāsanti.	Now at that time several very prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti.	Now at that time General Sīha, a disciple of the Jains, was sitting in that assembly.
Atha kho sīhassa senāpatissa etadahosi:	He thought:
“nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṃghassa vaṇṇaṃ bhāsanti.	“That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
Yannūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.	Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	Then General Sīha went to Nigaṇṭha Nātaputta and said to him:
“icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitun”ti.	“Sir, I’d like to go to see the ascetic Gotama.”
“Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi?	“But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction?
Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī”ti.	For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.”
Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.	Then Sīha’s determination to go and see the Buddha died down.
Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa … pe … dhammassa … pe … saṅghassa vaṇṇaṃ bhāsanti.	For a second time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
Dutiyampi kho sīhassa senāpatissa etadahosi: “nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa … pe … saṅghassa vaṇṇaṃ bhāsanti.	And for a second time Sīha thought:
Yannūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.	“Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca: “icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitun”ti.	Then General Sīha went to Nigaṇṭha Nātaputta …
“Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī”ti. Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.	Then for a second time Sīha’s determination to go and see the Buddha died down.
Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa … pe … dhammassa … pe … saṃghassa vaṇṇaṃ bhāsanti.	For a third time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
Tatiyampi kho sīhassa senāpatissa etadahosi:	And for a third time Sīha thought:
“nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṃghassa vaṇṇaṃ bhāsanti.	“That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
Kiṃ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā?	What can these Jains do to me, whether I consult with them or not?
Yannūnāhaṃ anapaloketvāva nigaṇṭhe taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.	Why don’t I, without consulting them, go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṃ dassanāya.	Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi.	He went by carriage as far as the terrain allowed, then descended and went by foot.
Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca:	Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:
“Sutaṃ metaṃ, bhante:	“Sir, I have heard this:
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti.	‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’
Ye te, bhante, evamāhaṃsu: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti dhammassa cānudhammaṃ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati?	I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with The Dharma? Are there any legitimate grounds for rebuke and criticism?
Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti.	For we don’t want to misrepresent the Blessed One.”
“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, Sīha, a sense in which you could rightly say that
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (1)	I believe in inaction, I teach inaction, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (2)	I believe in action, I teach action, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (3)	I believe in annihilationism, I teach annihilation, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (4)	I’m disgusted, I teach disgust, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (5)	I'm an exterminator, I teach extermination, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (6)	I’m a mortifier, I teach mortification, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (7)	I’m an abortionist, I teach abortion, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (8)	I’m ambitious, I teach ambition, and I guide my disciples in that way.
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I believe in inaction, I teach inaction, and I guide my disciples in that way?
Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa;	I teach inaction regarding bad bodily, verbal, and mental conduct,
anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi.	and the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (1)	In this sense you could rightly say that I teach inaction.
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I believe in action, I teach action, and I guide my disciples in that way?
Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa;	I teach action regarding good bodily, verbal, and mental conduct,
anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi.	and the many kinds of skillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya: ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (2)	In this sense you could rightly say that I teach action.
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I believe in annihilationism, I teach annihilation, and I guide my disciples in that way?
Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa mohassa;	I teach the annihilation of greed, hate, and delusion,
anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi.	and the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya: ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (3)	In this sense you could rightly say that I teach annihilationism.
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I’m disgusted, I teach disgust, and I guide my disciples in that way?
Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena;	I’m disgusted by bad conduct by way of body, speech, and mind,
jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	and by attainment of the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya: ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (4)	In this sense you could rightly say that I’m disgusted.
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I'm an exterminator, I teach extermination, and I guide my disciples in that way?
Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa;	I teach the extermination of greed, hate, and delusion,
anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi.	and the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya: ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (5)	In this sense you could rightly say that I’m an exterminator.
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I’m a mortifier, I teach mortification, and I guide my disciples in that way?
Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ.	I say that bad conduct by way of body, speech, and mind should be mortified.
Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi.	I say that a mortifier is someone who has given up unskillful Dharmas that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One is someone who has given up unskillful Dharmas that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya: ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (6)	In this sense you could rightly say that I’m a mortifier.
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I’m an abortionist, I teach abortion, and I guide my disciples in that way?
Yassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi.	I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya: ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (7)	In this sense you could rightly say that I’m an abortionist.
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I’m ambitious, I teach ambition, and I guide my disciples in that way?
Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi.	I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya: ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’”ti. (8)	In this sense you could rightly say that I’m ambitious.”
Evaṃ vutte, sīho senāpati bhagavantaṃ etadavoca:	When he said this, General Sīha said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …	“Excellent, sir! Excellent!
upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“Anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī”ti.	“Sīha, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha: ‘anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.	“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.
Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ:	For if the followers of other paths were to gain me as a disciple, they’d carry a banner all over Vesālī, saying:
‘sīho amhākaṃ senāpati sāvakattaṃ upagato’ti.	‘General Sīha has become our disciple!’
Atha ca pana bhagavā evamāha: ‘anuviccakāraṃ, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.	And yet the Buddha tells me to act after careful consideration.
Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	For a second time, I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“Dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī”ti.	“For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha:	“Now I’m even more delighted and satisfied with the Buddha, since he tells me to
‘dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti.	consider giving to the Jain ascetics when they come.
Sutaṃ metaṃ, bhante:	Sir, I have heard this:
‘samaṇo gotamo evamāha—	‘The ascetic Gotama says:

mayhameva dānaṃ dātabbaṃ, mayhameva sāvakānaṃ dātabbaṃ;	“Gifts should only be given to me, and to my disciples.
mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ;	Only what is given to me is very fruitful, not what is given to others.
mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti,	Only what is given to my disciples is very fruitful, not what is given to the disciples of others.”’
atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti.	Yet the Buddha encourages me to give to the Jain ascetics.
Api ca, bhante, mayamettha kālaṃ jānissāma.	Well, sir, we’ll know the proper time for that.
Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	For a third time, I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ—	Then the Buddha taught Sīha step by step, with
dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi.	a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā bhagavā aññāsi sīhaṃ senāpatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—	And when the Buddha knew that Sīha’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ samudayaṃ nirodhaṃ maggaṃ.	suffering, its origin, its cessation, and the path.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;	Just as a clean cloth rid of stains would properly absorb dye,
evamevaṃ sīhassa senāpatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”
Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	“Sir, may the Buddha together with the monk Saṅgha please accept tomorrow’s meal from me.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Sīha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho sīho senāpati aññataraṃ purisaṃ āmantesi:	Then Sīha addressed a certain man:
“gaccha tvaṃ, ambho purisa, pavattamaṃsaṃ jānāhī”ti.	“Mister, please find out if there is any meat ready for sale.”
Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And when the night had passed General Sīha had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
“kālo, bhante, niṭṭhitaṃ bhattan”ti.	“Sir, it’s time. The meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṃghena.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sīha’s home, where he sat on the seat spread out, together with the Saṅgha of monks.
Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti:	Now at that time many Jain ascetics in Vesālī went from street to street and square to square, calling out with raised arms:
“ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ.	“Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.
Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman”ti.	The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.”
Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi:	Then a certain person went up to Sīha and whispered in his ear:
“yagghe, bhante, jāneyyāsi.	“Please sir, you should know this.
Ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti:	Many Jain ascetics in Vesālī are going from street to street and square to square, calling out with raised arms:
‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ.	‘Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.
Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti.	The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’”
Alaṃ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa.	“Enough, sir. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha.
Na ca panete āyasmanto jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhituṃ;	They’ll never stop misrepresenting the Buddha with their false, baseless, lying, untruthful claims.
na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā”ti.	We would never deliberately take the life of a living creature, not even for life’s sake.”
Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Sīha served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho sīho senāpati bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Sīha sat down to one side.
Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.	Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.

❧

AN 8.13 Assājānīya: A Thoroughbred

13. Assājānīyasutta	13. A Thoroughbred
“Aṭṭhahi, bhikkhave, aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	“monks, a fine royal thoroughbred with eight factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, rañño bhaddo assājānīyo ubhato sujāto hoti—	It’s when a fine royal thoroughbred is well born on both
mātito ca pitito ca.	the mother’s and the father’s sides.
Yassaṃ disāyaṃ aññepi bhaddā assājānīyā jāyanti, tassaṃ disāyaṃ jāto hoti.	He’s bred in the region fine thoroughbreds come from.
Yaṃ kho panassa bhojanaṃ denti—	Whatever food he’s given,
allaṃ vā sukkhaṃ vā—	fresh or dry,
taṃ sakkaccaṃyeva paribhuñjati avikiranto.	he eats carefully, without making a mess.
Jegucchī hoti uccāraṃ vā passāvaṃ vā abhinisīdituṃ vā abhinipajjituṃ vā.	He’s disgusted by sitting or lying down in excrement or urine.
Sorato hoti sukhasaṃvāso, na ca aññe asse ubbejetā.	He’s sweet-natured and pleasant to live with, and he doesn’t upset the other horses.
Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ sārathissa āvikattā hoti.	He openly shows his tricks, bluffs, ruses, and feints to his trainer,
Tesamassa sārathi abhinimmadanāya vāyamati.	so the trainer can try to subdue them.
Vāhī kho pana hoti.	He carries his load, determining:
‘Kāmaññe assā vahantu vā mā vā, ahamettha vahissāmī’ti cittaṃ uppādeti.	‘Whether or not the other horses carry their loads, I’ll carry mine.’
Gacchanto kho pana ujumaggeneva gacchati.	He always walks in a straight path.
Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṃ upadaṃsetā.	He’s strong, and stays strong even until death.
Imehi kho, bhikkhave, aṭṭhahi aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	A fine royal thoroughbred with these eight factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Yaṃ kho panassa bhojanaṃ denti—	Whatever food they’re given,
lūkhaṃ vā paṇītaṃ vā—	coarse or fine,
taṃ sakkaccaṃyeva paribhuñjati avihaññamāno.	they eat carefully, without annoyance.
Jegucchī hoti kāyaduccaritena vacīduccaritena manoduccaritena;	They're disgusted with bad conduct by way of body, speech, or mind,
jegucchī hoti anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	and by attainment of the many kinds of unskillful things.
Sorato hoti sukhasaṃvāso, na aññe bhikkhū ubbejetā.	They're sweet-natured and pleasant to live with, and they doesn’t upset the other monks.
Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ āvikattā hoti satthari vā viññūsu vā sabrahmacārīsu.	They openly show their tricks, bluffs, ruses, and feints to their sensible spiritual companions,
Tesamassa satthā vā viññū vā sabrahmacārī abhinimmadanāya vāyamati.	so they can try to subdue them.
Sikkhitā kho pana hoti.	They do their training, determining:
‘Kāmaññe bhikkhū sikkhantu vā mā vā, ahamettha sikkhissāmī’ti cittaṃ uppādeti.	‘Whether or not the other monks do their training, I’ll do mine.’
Gacchanto kho pana ujumaggeneva gacchati;	They always walk in a straight path.
tatrāyaṃ ujumaggo, seyyathidaṃ—	And here the straight path is
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Āraddhavīriyo viharati:	They’re energetic:
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.	‘Gladly, let my skin, sinews, and bones remain! Let the blood and flesh waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

❧

AN 8.14 Assakhaḷuṅka: A Wild Colt

14. Assakhaḷuṅkasutta	14. A Wild Colt
“Aṭṭha ca, bhikkhave, assakhaḷuṅke desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose.	“monks, I will teach you about eight wild colts and eight flaws in horses, and about eight wild people and eight flaws in people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katame ca, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā?	“And what, monks, are the eight wild colts and eight flaws in horses?
Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ pavatteti.	Firstly, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts back right up and spin the chariot behind them.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, paṭhamo assadoso.	This is the first flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts jump back, wreck the hub, and break the triple rod.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, dutiyo assadoso.	This is the second flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts shake the cart-pole off their thigh and trample it.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, tatiyo assadoso.	This is the third flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts take a wrong turn, sending the chariot off track.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, catuttho assadoso.	This is the fourth flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati purimakāyaṃ paggaṇhati purime pāde.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts rear up and strike out with their fore-legs.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, pañcamo assadoso.	This is the fifth flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts ignore the trainer and the goad, spit out the bit, and go wherever they want.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, chaṭṭho assadoso.	This is the sixth flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts don’t step forward or turn back but stand right there still as a post.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, sattamo assadoso.	This is the seventh flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts tuck in their fore-legs and hind-legs, and sit right down on their four legs.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, aṭṭhamo assadoso.	This is the eighth flaw of a horse.
Ime kho, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā.	These are the eight wild colts and the eight flaws in horses.
Katame ca, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā?	And what are the eight wild people and eight flaws in people?
Idha, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Firstly, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti.	But the accused monk evades it by saying they don’t remember.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ vatteti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, paṭhamo purisadoso.	This is the first flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati:	But the accused monk objects to the accuser:
‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena.	‘What has an incompetent fool like you got to say?
Tvampi nāma bhaṇitabbaṃ maññasī’ti.	How on earth could you imagine you’ve got something worth saying!’
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, jump back, wreck the hub, and break the triple rod.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, dutiyo purisadoso.	This is the second flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno codakasseva paccāropeti:	But the accused monk retorts to the accuser:
‘tvaṃ khosi itthannāmaṃ āpattiṃ āpanno, tvaṃ tāva paṭhamaṃ paṭikarohī’ti.	‘Well, you’ve fallen into such-and-such an offense. You should deal with that first.’
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, shake the cart-pole off their thigh and trample it.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, tatiyo purisadoso.	This is the third flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.	But the accused monk dodges the issue, distracts the discussion with irrelevant points, and displays irritation, hate, and bitterness.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, take a wrong turn, sending the chariot off track.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, catuttho purisadoso.	This is the fourth flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhuvikkhepaṃ karoti.	But the accused monk gesticulates while speaking in the middle of the Saṅgha.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṃ paggaṇhati purime pāde; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, rear up and strike out with their fore-legs.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, pañcamo purisadoso.	This is the fifth flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ anādiyitvā codakaṃ sāpattikova yena kāmaṃ pakkamati.	But the accused monk ignores the Saṅgha and the accusation and, though still guilty of the offense, they go wherever they want.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, chaṭṭho purisadoso.	This is the sixth flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ āpannomhī’ti so tuṇhībhāvena saṃghaṃ viheṭheti.	But the accused monk neither confesses to the offense nor denies it, but frustrates the Saṅgha by staying silent.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, sattamo purisadoso.	This is the seventh flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha:	But the accused monk says this:
‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā yāva idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	‘Why are you venerables making so much of an issue over me? Now I’ll reject the training and return to a lesser life.’
So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha:	When they have rejected the training, they say:
‘idāni kho tumhe āyasmanto attamanā hothā’ti?	‘Well, venerables, are you happy now?’
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, tuck in their fore-legs and hind-legs, and sit right down on their four legs.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, aṭṭhamo purisadoso.	This is the eighth flaw of a person.
Ime kho, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā”ti.	These are the eight wild people and eight flaws in people.”

❧

AN 8.15 Mala: Stains

15. Malasutta	15. Stains
“Aṭṭhimāni, bhikkhave, malāni.	“monks, there are these eight stains.
Katamāni aṭṭha?	What eight?
Asajjhāyamalā, bhikkhave, mantā;	Not reciting is the stain of hymns.
anuṭṭhānamalā, bhikkhave, gharā;	Neglect is the stain of houses.
malaṃ, bhikkhave, vaṇṇassa kosajjaṃ;	Laziness is the stain of beauty.
pamādo, bhikkhave, rakkhato malaṃ;	Negligence is a guard’s stain.
malaṃ, bhikkhave, itthiyā duccaritaṃ;	Misconduct is a woman’s stain.
maccheraṃ, bhikkhave, dadato malaṃ;	Stinginess is a giver’s stain.
malā, bhikkhave, pāpakā akusalā dhammā asmiṃ loke paramhi ca;	Bad, unskillful Dharmas are a stain in this world and the next.
tato, bhikkhave, malā malataraṃ avijjā paramaṃ malaṃ.	Worse than any of these is ignorance, the worst stain of all.
Imāni kho, bhikkhave, aṭṭha malānīti.	These are the eight stains.
Asajjhāyamalā mantā,	Hymns get stained when they’re not recited.
anuṭṭhānamalā gharā;	The stain of houses is neglect.
Malaṃ vaṇṇassa kosajjaṃ,	Laziness is the stain of beauty.
pamādo rakkhato malaṃ.	A guard’s stain is negligence.
Malitthiyā duccaritaṃ,	Misconduct is a woman’s stain.
maccheraṃ dadato malaṃ;	A giver’s stain is stinginess.
Malā ve pāpakā dhammā,	Bad Dharmas are a stain
asmiṃ loke paramhi ca;	in this world and the next.
Tato malā malataraṃ,	But a worse stain than these
avijjā paramaṃ malan”ti.	is ignorance, the worst of stains.”

AN 8.16 Dūteyya: Going on a Mission

16. Dūteyyasutta	16. Going on a Mission
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati.	“monks, a monk with eight Dharmas is worthy of going on a mission.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako—	It’s a monk who learns and educates others. They memorize and help others remember. They understand and help others understand. They’re skilled at knowing what’s on topic and what isn’t. And they don’t cause disputes.
imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati.	A monk with these eight Dharmas is worthy of going on a mission.
Aṭṭhahi, bhikkhave, dhammehi samannāgato sāriputto dūteyyaṃ gantumarahati.	With eight Dharmas Sāriputta is worthy of going on a mission.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako.	He learns and educates others. He memorizes and helps others remember. He understands and helps others understand. He’s skilled at knowing what’s on topic and what isn’t. And he doesn’t cause disputes.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato sāriputto dūteyyaṃ gantumarahatīti.	With these eight Dharmas Sāriputta is worthy of going on a mission.
Yo ve na byathati patvā,	They don’t tremble when arriving
parisaṃ uggavādiniṃ;	at an assembly of fierce debaters.
Na ca hāpeti vacanaṃ,	They don’t omit any words,
na ca chādeti sāsanaṃ.	or conceal the instructions.
Asandiddhañca bhaṇati,	Their words aren’t poisoned,
Pucchito na ca kuppati;	and they don’t tremble when questioned.
Sa ve tādisako bhikkhu,	Such a monk
Dūteyyaṃ gantumarahatī”ti.	is worthy of going on a mission.”

AN 8.17 bound (1st)

AN 8.17 paṭhama-bandhana-sutta	AN 8.17 first Bondage discourse
♦ 17. “aṭṭhahi, bhikkhave,	183“(there are) eight of these, ********,
ākārehi itthī purisaṃ bandhati.	ways (a) woman {binds} man.
katamehi aṭṭhahi?	which eight?
ruṇṇena, bhikkhave, itthī purisaṃ bandhati;	1. (by) crying, monks, (a) woman {binds} man;
hasitena, bhikkhave, itthī purisaṃ bandhati;	2. (by) smiling-or-laughing, monks, (a) woman {binds} man;
bhaṇitena, bhikkhave, itthī purisaṃ bandhati;	3. (by) speaking, monks, (a) woman {binds} man;
ākappena, bhikkhave, itthī purisaṃ bandhati;	4. (by) attire, monks, (a) woman {binds} man;
vanabhaṅgena, bhikkhave, itthī purisaṃ bandhati;	5. (by) a present, monks, (a) woman {binds} man;
gandhena, bhikkhave, itthī purisaṃ bandhati;	6. (by) smell, monks, (a) woman {binds} man;
rasena, bhikkhave, itthī purisaṃ bandhati;	7. (by) taste, monks, (a) woman {binds} man;
phassena, bhikkhave, itthī purisaṃ bandhati.	8. (by) touch, monks, (a) woman {binds} man;
imehi kho, bhikkhave, aṭṭhah-ākārehi	in these eight-ways
itthī purisaṃ bandhati.	A woman {binds} a man.
te, bhikkhave, sattā su-baddhā VAR,	Those beings are thoroughly-bound
ye VAR phassena baddhā”ti VAR.	who are {bound} by touch.”
sattamaṃ.	(end of sutta)

AN 8.18 b.bodhi trans.

18 (8) Bondage (2)
184“Bhikkhus, a man binds a woman in eight ways. What eight? A man binds a woman by his form … by his smile … by his speech … by singing … by weeping … by his appearance … by a present … by his touch. A man binds a woman in these eight ways. Those beings are thoroughly bound who are bound by touch.”

AN 8.18 Dutiya-bandhana-: Imprisonment (2nd)

18. Dutiya-bandhana-sutta	18. Imprisonment (2nd)
“Aṭṭhahi, bhikkhave, ākārehi puriso itthiṃ bandhati.	“(there are) eight-of-these, ********, ways (for a) man {to bind a} woman.
Katamehi aṭṭhahi?	What eight?
Ruṇṇena, bhikkhave, puriso itthiṃ bandhati;	(with) weeping, monks, (a) man {binds} (a) woman ********;
hasitena, bhikkhave, puriso itthiṃ bandhati;	(with) laughing, monks, (a) man {binds} (a) woman ********;
bhaṇitena, bhikkhave, puriso itthiṃ bandhati;	(with) speaking, monks, (a) man {binds} (a) woman ********;
ākappena, bhikkhave, puriso itthiṃ bandhati;	(with) appearance, monks, (a) man {binds} (a) woman ********;
vanabhaṅgena, bhikkhave, puriso itthiṃ bandhati;	(with) gifts of wildflowers, monks, (a) man {binds} (a) woman ********;
gandhena, bhikkhave, puriso itthiṃ bandhati;	(with) scents, monks, (a) man {binds} (a) woman ********;
rasena, bhikkhave, puriso itthiṃ bandhati;	(with) tastes, monks, (a) man {binds} (a) woman ********;
phassena, bhikkhave, puriso itthiṃ bandhati.	(with) touch. monks, (a) man {binds} (a) woman ********;
Imehi kho, bhikkhave, aṭṭhah-ākārehi puriso itthiṃ bandhati.	(with) these *, ******, eight-ways (a) man {binds} (a) woman.
Te, bhikkhave, sattā su-baddhā,	Those beings are thoroughly-bound
ye phassena baddhā”ti.	who are {bound} by touch.”

AN 8.19 Pahārāda: With Pahārāda

19. Pahārādasutta	19. With Pahārāda
Ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle.	At one time the Buddha was staying in Verañja at the root of a neem tree dedicated to Naḷeru.
Atha kho pahārādo asurindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pahārādaṃ asurindaṃ bhagavā etadavoca:	Then Pahārāda, lord of demons, went up to the Buddha, bowed, and stood to one side. The Buddha said to him:
“Api pana, pahārāda, asurā mahāsamudde abhiramantī”ti?	“Well, Pahārāda, do the demons love the ocean?”
“Abhiramanti, bhante, asurā mahāsamudde”ti.	“Sir, they do indeed.”
“Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantī”ti?	“But seeing what incredible and amazing things do the demons love the ocean?”
“Aṭṭha, bhante, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti.	“Sir, seeing eight incredible and amazing things the demons love the ocean.
Katame aṭṭha?	What eight?
Mahāsamuddo, bhante, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhante, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;	The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
ayaṃ, bhante, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (1)	This is the first thing the demons love about the ocean.
Puna caparaṃ, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati. Yampi, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati;	Furthermore, the ocean is consistent and doesn’t overflow its boundaries.
ayaṃ, bhante, mahāsamudde dutiyo acchariyo abbhuto dhammo yaṃ disvā disvā asurā mahāsamudde abhiramanti. (2)	This is the second thing the demons love about the ocean.
Puna caparaṃ, bhante, mahāsamuddo na matena kuṇapena saṃvasati.	Furthermore, the ocean doesn’t accommodate a corpse,
Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti. Yampi, bhante, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti;	but quickly carries it to the shore and strands it on the beach.
ayaṃ, bhante, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (3)	This is the third thing the demons love about the ocean.
Puna caparaṃ, bhante, yā kāci mahānadiyo, seyyathidaṃ—	Furthermore, when they reach the ocean, all the great rivers—that is,
gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti. Yampi, bhante, yā kāci mahānadiyo, seyyathidaṃ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti;	the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.
ayaṃ, bhante, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (4)	This is the fourth thing the demons love about the ocean.
Puna caparaṃ, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati;	Furthermore, for all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up.
ayaṃ, bhante, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (5)	This is the fifth thing the demons love about the ocean.
Puna caparaṃ, bhante, mahāsamuddo ekaraso loṇaraso. Yampi, bhante, mahāsamuddo ekaraso loṇaraso;	Furthermore, the ocean has just one taste, the taste of salt.
ayaṃ, bhante, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (6)	This is the sixth thing the demons love about the ocean.
Puna caparaṃ, bhante, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Yampi, bhante, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ;	Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds.
ayaṃ, bhante, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (7)	This is the seventh thing the demons love about the ocean.
Puna caparaṃ, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā … pe … tiyojana … catuyojana … pañcayojanasatikāpi attabhāvā;	Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
ayaṃ, bhante, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.	This is the eighth thing the demons love about the ocean.
Ime kho, bhante, mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantīti. (8)	Seeing these eight incredible and amazing things the demons love the ocean.
Api pana, bhante, bhikkhū imasmiṃ dhammavinaye abhiramantī”ti?	Well, sir, do the monks love this Dharma and training?”
“Abhiramanti, pahārāda, bhikkhū imasmiṃ dhammavinaye”ti.	“They do indeed, Pahārāda.”
“Kati pana, bhante, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti?	“But seeing how many incredible and amazing things do the monks love this Dharma and training?”
“Aṭṭha, pahārāda, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.	“Seeing eight incredible and amazing things, Pahārāda, the monks love this Dharma and training.
Katame aṭṭha?	What eight?
Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;	The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
evamevaṃ kho, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho;	In the same way in this Dharma and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly.
ayaṃ, pahārāda, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (1)	This is the first thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṃ nātivattati;	The ocean is consistent and doesn’t overflow its boundaries.
evamevaṃ kho, pahārāda, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Yampi, pahārāda, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti;	In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life.
ayaṃ, pahārāda, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (2)	This is the second thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti thalaṃ ussāreti;	The ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach.
evamevaṃ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena;	In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad Dharmas, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them.
ayaṃ, pahārāda, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (3)	This is the third thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṃ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti;	When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.
evamevaṃ kho, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti. Yampi, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti;	In the same way, when they go forth from the lay life to homelessness, all four castes—aristocrats, brahmins, merchants, and workers—lose their former names and clans and are simply considered ‘Sakyan ascetics’.
ayaṃ, pahārāda, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (4)	This is the fourth thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati;	For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up.
evamevaṃ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati;	In the same way, though several monks become fully nirvana'd through the natural dharma of nirvana, without anything left over, the natural dharma of nirvana never empties or fills up.
ayaṃ, pahārāda, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (5)	This is the fifth thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso;	The ocean has just one taste, the taste of salt.
evamevaṃ kho, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso. Yampi, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso;	In the same way, this Dharma and training has one taste, the taste of freedom.
ayaṃ, pahārāda, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (6)	This is the sixth thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ;	The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds.
evamevaṃ kho, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo;	In the same way, this Dharma and training is full of many kinds of treasures, such as the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
ayaṃ, pahārāda, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (7)	This is the seventh thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā;	Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
evamevaṃ kho, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno. Yampi, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno;	In the same way, great beings live in this Dharma and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected ones, and the one practicing for perfection.
ayaṃ, pahārāda, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (8)	This is the eighth thing the monks love about this Dharma and training.
Ime kho, pahārāda, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti.	Seeing these eight incredible and amazing things, Pahārāda, the monks love this Dharma and training.”

❧

AN 8.20 Uposatha: Sabbath

20. Uposathasutta	20. Sabbath
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṃghaparivuto nisinno hoti.	Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
“abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṃgho.	“Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.	Please, sir, may the Buddha recite the monastic code to the monks.”
Evaṃ vutte, bhagavā tuṇhī ahosi.	But when he said this, the Buddha kept silent.
Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
“abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho.	“Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha has been sitting long.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.	Please, sir, may the Buddha recite the monastic code to the monks.”
Dutiyampi kho bhagavā tuṇhī ahosi.	But for a second time the Buddha kept silent.
Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	For a third time, as the night was getting late, in the last watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
“abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṃ aruṇaṃ, nandimukhī ratti;	“Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night.
ciranisinno bhikkhusaṅgho.	And the Saṅgha has been sitting long.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.	Please, sir, may the Buddha recite the monastic code to the monks.”
“Aparisuddhā, ānanda, parisā”ti.	“Ānanda, the assembly is not pure.”
Atha kho āyasmato mahāmoggallānassa etadahosi:	Then Venerable Mahāmoggallāna thought:
“kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha: ‘aparisuddhā, ānanda, parisā’”ti?	“Who is the Buddha talking about?”
Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi.	Then he focused on comprehending the minds of everyone in the Saṅgha.
Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asuciṃ saṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ;	He saw that unethical person, of bad Dharmas, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha.
disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ etadavoca:	When he saw him he got up from his seat, went up to him and said:
“uṭṭhehāvuso, diṭṭhosi bhagavatā.	“Get up, reverend. The Buddha has seen you.
Natthi te bhikkhūhi saddhiṃ saṃvāso”ti.	You can’t live in communion with the monks.”
Evaṃ vutte, so puggalo tuṇhī ahosi.	But when he said this, that person kept silent.
Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca: “uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso”ti. Dutiyampi kho so puggalo tuṇhī ahosi.	For a second time …
Tatiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca: “uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso”ti.	For a third time …
Tatiyampi kho so puggalo tuṇhī ahosi.	But for a third time that person kept silent.
Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him:
“nikkhāmito so, bhante, puggalo mayā.	“I have ejected that person.
Parisuddhā parisā.	The assembly is pure.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.	Please, sir, may the Buddha recite the monastic code to the monks.”
“Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna.	“It’s incredible, Moggallāna, it’s amazing,
Yāva bāhā gahaṇāpi nāma so moghapuriso āgamissatī”ti.	how that foolish man waited to be taken by the arm!”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“tumheva dāni, bhikkhave, uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha.	“Now, monks, you should perform the sabbath and recite the monastic code.
Na dānāhaṃ, bhikkhave, ajjatagge uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi.	From this day forth, I will not perform the sabbath or recite the monastic code.
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya pātimokkhaṃ uddiseyya.	It’s impossible, monks, it can’t happen that a Realized One could recite the monastic code in an impure assembly.
Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti.	Seeing these eight incredible and amazing things the demons love the ocean.
Katame aṭṭha?	What eight?
Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;	The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti (yathā purime tathā vitthāro.) … pe …	This is the first thing the demons love about the ocean. (Expand in detail as in the previous sutta.) …
Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā … pe … pañcayojanasatikāpi attabhāvā. Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā … pe … pañcayojanasatikāpi attabhāvā;	Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.	This is the eighth thing the demons love about the ocean.
Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, yaṃ disvā disvā asurā mahāsamudde abhiramanti.	Seeing these eight incredible and amazing things the demons love the ocean.
Evamevaṃ kho, bhikkhave, aṭṭha imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.	In the same way, seeing eight incredible and amazing things, monks, the monks love this Dharma and training.
Katame aṭṭha?	What eight?
Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;	The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
evamevaṃ kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho;	In the same way in this Dharma and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly.
ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti … pe …	This is the first thing the monks love about this Dharma and training. …
seyyathāpi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā … pe … pañcayojanasatikāpi attabhāvā;	Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
evamevaṃ kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā arahattāya paṭipanno. Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā arahattāya paṭipanno;	In the same way, great beings live in this Dharma and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.	This is the eighth thing the monks love about this Dharma and training.
Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti.	Seeing these eight incredible and amazing things, the monks love this Dharma and training.”
Aṅguttara Nikāya 8	Numbered Discourses 8

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§ – AN 8 vagga 3 Gahapati: Householders

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3. Gahapativagga

3. Householders

AN 8.21 Paṭhamaugga: With Ugga of Vesālī

21. Paṭhamauggasutta	21. With Ugga of Vesālī
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārethā”ti.	“monks, you should remember the householder Ugga of Vesālī as someone who has eight amazing and incredible Dharmas.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then a certain monk robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out.
Atha kho uggo gahapati vesāliko yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ vesālikaṃ so bhikkhu etadavoca:	Then Ugga of Vesālī went up to that monk, bowed, and sat down to one side. The monk said to him:
“Aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato.	“Householder, the Buddha declared that you have eight amazing and incredible Dharmas.
Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato”ti?	What are the eight Dharmas that he spoke of?”
“Na kho ahaṃ, bhante, jānāmi:	“Sir, I don’t know
‘katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti.	what eight amazing and incredible Dharmas the Buddha was referring to.
Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti,;	But these eight amazing and incredible Dharmas are found in me.
taṃ suṇohi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, gahapatī”ti kho so bhikkhu uggassa gahapatino vesālikassa paccassosi.	“Yes, householder,” replied the monk.
Uggo gahapati vesāliko etadavoca:	Ugga of Vesālī said this:
“yadāhaṃ, bhante, bhagavantaṃ paṭhamaṃ dūratova addasaṃ;	“Sir, when I first saw the Buddha off in the distance,
saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi.	my heart was inspired as soon as I saw him.
Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati. (1)	This is the first incredible and amazing Dharma found in me.
So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ.	With confident heart I paid homage to the Buddha.
Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ—dānakathaṃ sīlakathaṃ saggakathaṃ;	The Buddha taught me step by step, with a talk on giving, ethical conduct, and heaven.
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.	He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—	And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.	suffering, its origin, its cessation, and the path.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;	Just as a clean cloth rid of stains would properly absorb dye,
evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in me:
‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.	‘Everything that has a beginning has an end.’
So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane	I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.
tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ.	Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth.
Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati. (2)	This is the second incredible and amazing Dharma found in me.
Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ.	I had four teenage wives.
Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ:	And I went to them and said:
‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni.	‘Sisters, I’ve undertaken the five training rules with celibacy as fifth.
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu.	If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families.
Hoti vā pana purisādhippāyo, kassa vo dammī’ti?	Or would you prefer if I gave you to another man?’
Evaṃ vutte, sā, bhante, jeṭṭhā pajāpati maṃ etadavoca:	When I said this, my eldest wife said to me:
‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti.	‘My lord, please give me to such-and-such a man.’
Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ.	Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water.
Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ.	But I can’t recall getting upset while giving away my teenage wife.
Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati. (3)	This is the third incredible and amazing Dharma found in me.
Saṃvijjanti kho pana me, bhante, kule bhogā.	And though my family has wealth,
Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi.	it’s shared without reserve with ethical people of good character.
Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati. (4)	This is the fourth incredible and amazing Dharma found in me.
Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi;	When I pay homage to a monk,
sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ.	I do so carefully, not carelessly.
Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati. (5)	This is the fifth incredible and amazing Dharma found in me.
So ce, bhante, me āyasmā dhammaṃ deseti;	If that venerable teaches me the Dhamma,
sakkaccaṃyeva suṇomi, no asakkaccaṃ.	I listen carefully, not carelessly.
No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi.	But if they don’t teach me the Dhamma, I teach them.
Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati. (6)	This is the sixth incredible and amazing Dharma found in me.
Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti:	It’s not unusual for deities to come to me and announce:
‘svākkhāto, gahapati, bhagavatā dhammo’ti.	‘Householder, the Buddha’s teaching is well explained!’
Evaṃ vutte, ahaṃ, bhante, tā devatā evaṃ vadāmi:	When they say this I say to them:
‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti.	‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’
Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ:	But I don’t recall getting too excited by the fact that
‘maṃ vā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti.	the deities come to me, and I have a conversation with them.
Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati. (7)	This is the seventh incredible and amazing Dharma found in me.
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni, nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmi.	Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.
Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. (8)	This is the eighth incredible and amazing Dharma found in me.
Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti.	These eight amazing and incredible Dharmas are found in me.
Na ca kho ahaṃ jānāmi—	But I don’t know
katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti.	what eight amazing and incredible Dharmas the Buddha was referring to.”
Atha kho so bhikkhu uggassa gahapatino vesālikassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi.	Then that monk, after taking alms-food in Ugga of Vesālī’s home, got up from his seat and left.
Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then after the meal, on his return from alms-round, he went to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā vesālikena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.	He informed the Buddha of all he had discussed with the householder Ugga of Vesālī. The Buddha said:
“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Yathā taṃ uggo gahapati vesāliko sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati vesāliko mayā byākato.	When I declared that the householder Ugga of Vesālī was someone who has eight amazing and incredible Dharmas, I was referring to the same eight Dharmas that he rightly explained to you.
Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārehī”ti.	You should remember the householder Ugga of Vesālī as someone who has these eight amazing and incredible Dharmas.”

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AN 8.22 Dutiyaugga: With Ugga of the Village of Hatthi

22. Dutiyauggasutta	22. With Ugga of the Village of Hatthi
Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme.	At one time the Buddha was staying in the land of the Vajjis at the village of Hatthi.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārethā”ti.	“monks, you should remember the householder Ugga of Hatthi as someone who has eight amazing and incredible Dharmas.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino hatthigāmakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then a certain monk robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Hatthi, where he sat on the seat spread out.
Atha kho uggo gahapati hatthigāmako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ hatthigāmakaṃ so bhikkhu etadavoca:	Then Ugga of Hatthi went up to that monk, bowed, and sat down to one side. The monk said to him:
“aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato.	“Householder, the Buddha declared that you have eight amazing and incredible Dharmas.
Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato”ti?	What are the eight Dharmas that he spoke of?”
“Na kho ahaṃ, bhante, jānāmi:	“Sir, I don’t know
‘katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti.	what eight amazing and incredible Dharmas the Buddha was referring to.
Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti,	But these eight amazing and incredible Dharmas are found in me.
taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, gahapatī”ti kho so bhikkhu uggassa gahapatino hatthigāmakassa paccassosi.	“Yes, householder,” replied the monk.
Uggo gahapati hatthigāmako etadavoca:	Ugga of Hatthi said this:
“yadāhaṃ, bhante, nāgavane paricaranto bhagavantaṃ paṭhamaṃ dūratova addasaṃ;	“Sir, when I first saw the Buddha off in the distance I was partying in the Dragon’s Park.
saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi, surāmado ca pahīyi.	My heart was inspired as soon as I saw him, and I sobered up.
Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati. (1)	This is the first incredible and amazing Dharma found in me.
So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ.	With confident heart I paid homage to the Buddha.
Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ—	The Buddha taught me step by step, with
dānakathaṃ sīlakathaṃ saggakathaṃ;	a talk on giving, ethical conduct, and heaven.
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.	He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—	And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.	suffering, its origin, its cessation, and the path.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;	Just as a clean cloth rid of stains would properly absorb dye,
evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in me:
‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.	‘Everything that has a beginning has an end.’
So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ.	I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth.
Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati. (2)	This is the second incredible and amazing Dharma found in me.
Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ.	I had four teenage wives.
Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ:	And I went to them and said:
‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni.	‘Sisters, I’ve undertaken the five training rules with celibacy as fifth.
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu.	If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families.
Hoti vā pana purisādhippāyo, kassa vo dammī’ti?	Or would you prefer if I gave you to another man?’
Evaṃ vutte, sā, bhante, jeṭṭhā pajāpati maṃ etadavoca:	When I said this, my eldest wife said to me:
‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti.	‘My lord, please give me to such-and-such a man.’
Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ.	Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water.
Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ.	But I can’t recall getting upset while giving away my teenage wife.
Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati. (3)	This is the third incredible and amazing Dharma found in me.
Saṃvijjanti kho pana me, bhante, kule bhogā.	And though my family has wealth,
Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi.	it’s shared without reserve with ethical people of good character.
Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati. (4)	This is the fourth incredible and amazing Dharma found in me.
Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi;	When I pay homage to a monk,
sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ.	I do so carefully, not carelessly.
So ce me āyasmā dhammaṃ deseti;	If that venerable teaches me the Dhamma,
sakkaccaṃyeva suṇomi, no asakkaccaṃ.	I listen carefully, not carelessly.
No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi.	But if they don’t teach me the Dhamma, I teach them.
Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati. (5)	This is the fifth incredible and amazing Dharma found in me.
Anacchariyaṃ kho pana, bhante, saṃghe nimantite devatā upasaṅkamitvā ārocenti:	It’s not unusual for deities to come to me when the Saṅgha has been invited and announce:
‘asuko, gahapati, bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī asuko diṭṭhippatto asuko saddhāvimutto asuko dhammānusārī asuko saddhānusārī asuko sīlavā kalyāṇadhammo asuko dussīlo pāpadhammo’ti.	‘Householder, that monk is freed both ways. That one is freed by wisdom. That one is a direct witness. That one is attained to view. That one is freed by faith. That one is a follower of the Dharmas. That one is a follower by faith. That one is ethical, of good character. That one is unethical, of bad character.’
Saṃghaṃ kho panāhaṃ, bhante, parivisanto nābhijānāmi evaṃ cittaṃ uppādento:	But while I’m serving the Saṅgha I don’t recall thinking:
‘imassa vā thokaṃ demi imassa vā bahukan’ti.	‘Let me give this one just a little, and that one a lot.’
Atha khvāhaṃ, bhante, samacittova demi.	Rather, I give impartially.
Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati. (6)	This is the sixth incredible and amazing Dharma found in me.
Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti:	It’s not unusual for deities to come to me and announce:
‘svākkhāto, gahapati, bhagavatā dhammo’ti.	‘Householder, the Buddha’s teaching is well explained!’
Evaṃ vutte, ahaṃ, bhante, tā devatā evaṃ vademi:	When they say this I say to them:
‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti.	‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’
Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ:	But I don’t recall getting too excited by the fact that
‘maṃ tā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti.	the deities come to me, and I have a conversation with them.
Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati. (7)	This is the seventh incredible and amazing Dharma found in me.
Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya:	If I pass away before the Buddha, it wouldn’t be surprising if the Buddha declares of me:
‘natthi taṃ saṃyojanaṃ yena saṃyutto uggo gahapati hatthigāmako puna imaṃ lokaṃ āgaccheyyā’ti.	‘The householder Ugga of Hatthi is bound by no fetter that might return him to this world.’
Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. (8)	This is the eighth incredible and amazing Dharma found in me.
Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti.	These eight amazing and incredible Dharmas are found in me.
Na ca kho ahaṃ jānāmi:	But I don’t know
‘katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’”ti.	what eight amazing and incredible Dharmas the Buddha was referring to.”
Atha kho so bhikkhu uggassa gahapatino hatthigāmakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi.	Then that monk, after taking alms-food in Ugga of Hatthi’s home, got up from his seat and left.
Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then after the meal, on his return from alms-round, he went to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā hatthigāmakena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.	He informed the Buddha of all he had discussed with the householder Ugga of the village of Hatthi. The Buddha said:
“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Yathā taṃ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato.	When I declared that the householder Ugga of the village of Hatthi was someone who has eight amazing and incredible Dharmas, I was referring to the same eight Dharmas that he rightly explained to you.
Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārehī”ti.	You should remember the householder Ugga of Hatthi as someone who has these eight amazing and incredible Dharmas.”

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AN 8.23 Paṭhamahatthaka: With Hatthaka (1st)

23. Paṭhamahatthakasutta	23. With Hatthaka (1st)
Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye.	At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“sattahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha.	“monks, you should remember the householder Hatthaka of Āḷavī as someone who has seven amazing and incredible Dharmas.
Katamehi sattahi?	What seven?
Saddho hi, bhikkhave, hatthako āḷavako;	He’s faithful,
sīlavā, bhikkhave, hatthako āḷavako;	ethical,
hirīmā, bhikkhave, hatthako āḷavako;	conscientious,
ottappī, bhikkhave, hatthako āḷavako;	prudent,
bahussuto, bhikkhave, hatthako āḷavako;	learned,
cāgavā, bhikkhave, hatthako āḷavako;	generous,
paññavā, bhikkhave, hatthako āḷavako—	and wise.
imehi kho, bhikkhave, sattahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā”ti.	You should remember the householder Hatthaka of Āḷavī as someone who has these seven amazing and incredible Dharmas.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then a certain monk robed up in the morning and, taking his bowl and robe, went to the home of the householder Hatthaka of Āḷavī, where he sat on the seat spread out.
Atha kho hatthako āḷavako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ so bhikkhu etadavoca:	Then Hatthaka went up to that monk, bowed, and sat down to one side. The monk said to Hatthaka:
“Sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato.	“Householder, the Buddha declared that you have seven amazing and incredible Dharmas.
Katamehi sattahi?	What seven?
‘Saddho, bhikkhave, hatthako āḷavako;	He said that you’re faithful,
sīlavā … pe …	ethical,
hirīmā …	conscientious,
ottappī …	prudent,
bahussuto …	learned,
cāgavā …	generous,
paññavā, bhikkhave, hatthako āḷavako’ti.	and wise.
Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti.	The Buddha declared that you have these seven amazing and incredible Dharmas.”
“Kaccittha, bhante, na koci gihī ahosi odātavasano”ti?	“But sir, I trust that no white-clothed lay people were present?”
“Na hettha, āvuso, koci gihī ahosi odātavasano”ti.	“No, there weren’t any white-clothed lay people present.”
“Sādhu, bhante, yadettha na koci gihī ahosi odātavasano”ti.	“That’s good, sir.”
Atha kho so bhikkhu hatthakassa āḷavakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi.	Then that monk, after taking alms-food in Hatthaka of Āḷavī’s home, got up from his seat and left.
Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then after the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him of what he had discussed with the householder Hatthaka. The Buddha said:
“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Appiccho so, bhikkhu, kulaputto.	That son of a good family has few wishes.
Santeyeva attani kusaladhamme na icchati parehi ñāyamāne.	He doesn’t want his own good Dharmas to be made known to others.
Tena hi tvaṃ, bhikkhu, imināpi aṭṭhamena acchariyena abbhutena dhammena samannāgataṃ hatthakaṃ āḷavakaṃ dhārehi, yadidaṃ appicchatāyā”ti.	Well then, monk, you should remember the householder Hatthaka of Āḷavī as someone who has this eighth amazing and incredible Dharma, that is, fewness of wishes.”

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AN 8.24 Dutiyahatthaka: With Hatthaka (2nd)

24. Dutiyahatthakasutta	24. With Hatthaka (2nd)
Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye.	At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine.
Atha kho hatthako āḷavako pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ bhagavā etadavoca:	Then the householder Hatthaka of Āḷavī, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to Hatthaka:
“mahatī kho tyāyaṃ, hatthaka, parisā.	“Hatthaka, you have a large following.
Kathaṃ pana tvaṃ, hatthaka, imaṃ mahatiṃ parisaṃ saṅgaṇhāsī”ti?	How do you bring together such a large following?”
“Yānimāni, bhante, bhagavatā desitāni cattāri saṅgahavatthūni, tehāhaṃ imaṃ mahatiṃ parisaṃ saṅgaṇhāmi.	“Sir, I bring together such a large following by using the four ways of being inclusive as taught by the Buddha.
Ahaṃ, bhante, yaṃ jānāmi:	When I know that a person
‘ayaṃ dānena saṅgahetabbo’ti, taṃ dānena saṅgaṇhāmi;	can be included by a gift, I include them by giving a gift.
yaṃ jānāmi:	When I know that a person
‘ayaṃ peyyavajjena saṅgahetabbo’ti, taṃ peyyavajjena saṅgaṇhāmi;	can be included by kind speech, I include them by kind speech.
yaṃ jānāmi:	When I know that a person
‘ayaṃ atthacariyāya saṅgahetabbo’ti, taṃ atthacariyāya saṅgaṇhāmi;	can be included by taking care of them, I include them by caring for them.
yaṃ jānāmi:	When I know that a person
‘ayaṃ samānattatāya saṅgahetabbo’ti, taṃ samānattatāya saṅgaṇhāmi.	can be included by equality, I include them by treating them equally.
Saṃvijjanti kho pana me, bhante, kule bhogā.	But also, sir, my family is wealthy.
Daliddassa kho no tathā sotabbaṃ maññantī”ti.	They wouldn’t think that a poor person was worth listening to in the same way.”
“Sādhu sādhu, hatthaka.	“Good, good, Hatthaka!
Yoni kho tyāyaṃ, hatthaka, mahatiṃ parisaṃ saṅgahetuṃ.	This is the right way to bring together a large following.
Ye hi keci, hatthaka, atītamaddhānaṃ mahatiṃ parisaṃ saṅgahesuṃ, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgahesuṃ. Yepi hi keci, hatthaka, anāgatamaddhānaṃ mahatiṃ parisaṃ saṅgaṇhissanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhissanti. Yepi hi keci, hatthaka, etarahi mahatiṃ parisaṃ saṅgaṇhanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhantī”ti.	Whether in the past, future, or present, all those who have brought together a large following have done so by using these four ways of being inclusive.”
Atha kho hatthako āḷavako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then the Buddha educated, encouraged, fired up, and inspired Hatthaka of Āḷavī with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Atha kho bhagavā acirapakkante hatthake āḷavake bhikkhū āmantesi:	Then, not long after Hatthaka had left, the Buddha addressed the monks:
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha.	“monks, you should remember the householder Hatthaka of Āḷavī as someone who has eight amazing and incredible Dharmas.
Katamehi aṭṭhahi?	What eight?
Saddho, bhikkhave, hatthako āḷavako;	He’s faithful,
sīlavā, bhikkhave … pe …	ethical,
hirīmā …	conscientious,
ottappī …	prudent,
bahussuto …	learned,
cāgavā …	generous,
paññavā, bhikkhave, hatthako āḷavako;	wise,
appiccho, bhikkhave, hatthako āḷavako.	and has few wishes.
Imehi kho, bhikkhave, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā”ti.	You should remember the householder Hatthaka of Āḷavī as someone who has these eight amazing and incredible Dharmas.”

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AN 8.25 Mahānāma: With Mahānāma

25. Mahānāmasutta	25. With Mahānāma
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“kittāvatā nu kho, bhante, upāsako hotī”ti?	“Sir, how is a lay follower defined?”
“Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti;	“Mahānāma, when you’ve gone for refuge to the Buddha, The Dharma, and the Saṅgha,
ettāvatā kho, mahānāma, upāsako hotī”ti.	you’re considered to be a lay follower.”
“Kittāvatā pana, bhante, upāsako sīlavā hotī”ti?	“But how is an ethical lay follower defined?”
“Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti;	“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence,
ettāvatā kho, mahānāma, upāsako sīlavā hotī”ti.	they’re considered to be an ethical lay follower.”
“Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti?	“But how do we define a lay follower who is practicing to benefit themselves, not others?”
“Yato kho, mahānāma, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti;	“A lay follower is accomplished in faith, but doesn’t encourage others to do the same.
attanāva sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti;	They’re accomplished in ethical conduct, but don’t encourage others to do the same.
attanāva cāgasampanno hoti, no paraṃ cāgasampadāya samādapeti;	They’re accomplished in generosity, but don’t encourage others to do the same.
attanāva bhikkhūnaṃ dassanakāmo hoti, no paraṃ bhikkhūnaṃ dassane samādapeti;	They like to see the monks, but don’t encourage others to do the same.
attanāva saddhammaṃ sotukāmo hoti, no paraṃ saddhammassavane samādapeti;	They like to hear the true Dharma, but don’t encourage others to do the same.
attanāva sutānaṃ dhammānaṃ dhāraṇajātiko hoti, no paraṃ dhammadhāraṇāya samādapeti;	They readily memorize the Dharmas they’ve heard, but don’t encourage others to do the same.
attanāva sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, no paraṃ atthūpaparikkhāya samādapeti;	They examine the meaning of the Dharmas they’ve memorized, but don’t encourage others to do the same.
attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti.	Understanding the meaning and The Dharma, they practice accordingly, but they don’t encourage others to do the same.
Ettāvatā kho, mahānāma, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti.	That’s how we define a lay follower who is practicing to benefit themselves, not others.”
“Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti?	“But how do we define a lay follower who is practicing to benefit both themselves and others?”
“Yato kho, mahānāma, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti;	“A lay follower is accomplished in faith and encourages others to do the same.
attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti;	They’re accomplished in ethical conduct and encourage others to do the same.
attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti;	They’re accomplished in generosity and encourage others to do the same.
attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti;	They like to see the monks and encourage others to do the same.
attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti;	They like to hear the true Dharma and encourage others to do the same.
attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti;	They readily memorize the Dharmas they’ve heard and encourage others to do the same.
attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti,	They examine the meaning of the Dharmas they’ve memorized and encourage others to do the same.
attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti.	Understanding the meaning and The Dharma, they practice accordingly and they encourage others to do the same.
Ettāvatā kho, mahānāma, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti.	That’s how we define a lay follower who is practicing to benefit both themselves and others.”

❧

AN 8.26 Jīvaka: With Jīvaka

26. Jīvakasutta	26. With Jīvaka
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane.	At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove.
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca:	Then Jīvaka Komārabhacca went up to the Buddha, bowed, sat down to one side, and said to him:
“kittāvatā nu kho, bhante, upāsako hotī”ti?	“Sir, how is a lay follower defined?”
“Yato kho, jīvaka, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti;	“Jīvaka, when you’ve gone for refuge to the Buddha, The Dharma, and the Saṅgha,
ettāvatā kho, jīvaka, upāsako hotī”ti.	you’re considered to be a lay follower.”
“Kittāvatā pana, bhante, upāsako sīlavā hotī”ti?	“But how is an ethical lay follower defined?”
“Yato kho, jīvaka, upāsako pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti;	“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence,
ettāvatā kho, jīvaka, upāsako sīlavā hotī”ti.	they’re considered to be an ethical lay follower.”
“Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti?	“But how do we define a lay follower who is practicing to benefit themselves, not others?”
“Yato kho, jīvaka, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti … pe …	“A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct … they’re accomplished in generosity … they like to see the monks … they like to hear the true Dharma … they memorize the Dharmas … they examine the meaning …
attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti.	Understanding the meaning and The Dharma, they practice accordingly, but they don’t encourage others to do the same.
Ettāvatā kho, jīvaka, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti.	That’s how we define a lay follower who is practicing to benefit themselves, not others.”
“Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti?	“But how do we define a lay follower who is practicing to benefit both themselves and others?”
“Yato kho, jīvaka, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti;	“A lay follower is accomplished in faith and encourages others to do the same.
attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti;	They’re accomplished in ethical conduct and encourage others to do the same.
attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti;	They’re accomplished in generosity and encourage others to do the same.
attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti;	They like to see the monks and encourage others to do the same.
attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti;	They like to hear the true Dharma and encourage others to do the same.
attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti;	They readily memorize the Dharmas they’ve heard and encourage others to do the same.
attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti;	They examine the meaning of the Dharmas they’ve memorized and encourage others to do the same.
attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti.	Understanding the meaning and The Dharma, they practice accordingly and they encourage others to do the same.
Ettāvatā kho, jīvaka, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti.	That’s how we define a lay follower who is practicing to benefit both themselves and others.”

AN 8.27 Paṭhamabala: Powers (1st)

27. Paṭhamabalasutta	27. Powers (1st)
“Aṭṭhimāni, bhikkhave, balāni.	“monks, there are these eight powers.
Katamāni aṭṭha?	What eight?
Ruṇṇabalā, bhikkhave, dārakā, kodhabalā mātugāmā, āvudhabalā corā, issariyabalā rājāno, ujjhattibalā bālā, nijjhattibalā paṇḍitā, paṭisaṅkhānabalā bahussutā, khantibalā samaṇabrāhmaṇā—	Crying is the power of babies. Anger is the power of females. Weapons are the power of bandits. Sovereignty is the power of rulers. Complaining is the power of fools. Reason is the power of the astute. Reflection is the power of the learned. Patience is the power of ascetics and brahmins.
imāni kho, bhikkhave, aṭṭha balānī”ti.	These are the eight powers.”

AN 8.28 Dutiyabala: Powers (2nd)

28. Dutiyabalasutta	28. Powers (2nd)
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:	Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	“Sāriputta, how many powers does a monk who has ended the defilements have that qualify them to claim:
‘khīṇā me āsavā’”ti?	‘My defilements have ended.’”
“Aṭṭha, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	“Sir, a monk who has ended the defilements has eight powers that qualify them to claim:
‘khīṇā me āsavā’ti.	‘My defilements have ended.’
Katamāni aṭṭha?	What eight?
Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.	Firstly, a monk with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (1)	‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.	Furthermore, a monk with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals.
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (2)	‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi.	Furthermore, the mind of a monk with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences.
Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (3)	‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.	Furthermore, a monk with defilements ended has well developed the four kinds of remembering meditation.
Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (4)	‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro iddhipādā bhāvitā honti subhāvitā … pe …	Furthermore, a monk with defilements ended has well developed the four bases of psychic power …
pañcindriyāni bhāvitāni honti subhāvitāni … pe …	the five faculties …
satta bojjhaṅgā bhāvitā honti subhāvitā … pe …	the seven awakening factors …
ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.	the noble eightfold path.
Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (5–8.)	‘My defilements have ended.’
Imāni kho, bhante, aṭṭha khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	A monk who has ended the defilements has these eight powers that qualify them to claim:
‘khīṇā me āsavā’”ti.	‘My defilements have ended.’”

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AN 8.29 Akkhaṇa: Lost Opportunities

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29. Akkhaṇasutta	29. Lost Opportunities
“‘Khaṇakicco loko, khaṇakicco loko’ti, bhikkhave, assutavā puthujjano bhāsati, no ca kho so jānāti khaṇaṃ vā akkhaṇaṃ vā.	“‘Now is the time! Now is the time!’ So says an uneducated ordinary person. But they don’t know whether it’s time or not.
Aṭṭhime, bhikkhave, akkhaṇā asamayā brahmacariyavāsāya.	monks, there are eight lost opportunities for spiritual practice.
Katame aṭṭha?	What eight?
Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito;	Firstly, a Realized One has arisen in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One.
ayañca puggalo nirayaṃ upapanno hoti.	But a person has been reborn in hell.
Ayaṃ, bhikkhave, paṭhamo akkhaṇo asamayo brahmacariyavāsāya. (1)	This is the first lost opportunity for spiritual practice.
Puna caparaṃ, bhikkhave, tathāgato ca loke uppanno hoti … pe … satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito;	Furthermore, a Realized One has arisen in the world.
ayañca puggalo tiracchānayoniṃ upapanno hoti … pe …. (2)	But a person has been reborn in the animal realm. This is the second lost opportunity.
Puna caparaṃ, bhikkhave … pe …	Furthermore, a Realized One has arisen in the world.
ayañca puggalo pettivisayaṃ upapanno hoti … pe …. (3)	But a person has been reborn in the ghost realm. This is the third lost opportunity.
Puna caparaṃ, bhikkhave … pe …	Furthermore, a Realized One has arisen in the world.
ayañca puggalo aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti … pe …. (4)	But a person has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity.
Puna caparaṃ, bhikkhave … pe …	Furthermore, a Realized One has arisen in the world.
ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ … pe …. (5)	But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity …
Puna caparaṃ, bhikkhave … pe … ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano:	Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti … pe …. (6)	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity …
Puna caparaṃ, bhikkhave … pe …	Furthermore, a Realized One has arisen in the world.
ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo appaṭibalo subhāsitadubbhāsitassa atthamaññātuṃ.	And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish the well said from the poorly said.
Ayaṃ, bhikkhave, sattamo akkhaṇo asamayo brahmacariyavāsāya. (7)	This is the seventh lost opportunity …
Puna caparaṃ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṃ sammāsambuddho … pe … satthā devamanussānaṃ buddho bhagavā.	Furthermore, a Realized One has arisen in the world …
Dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ.	But he doesn’t teach the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said.
Ayaṃ, bhikkhave, aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. (8)	This is the eighth lost opportunity …
Ime kho, bhikkhave, aṭṭha akkhaṇā asamayā brahmacariyavāsāya.	There are these eight lost opportunities for spiritual practice.
Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāya.	monks, there is just one opportunity for spiritual practice.
Katamo eko?	What is that one?
Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	It’s when a Realized One has arisen in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
Dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ.	He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said.
Ayaṃ, bhikkhave, ekova khaṇo ca samayo ca brahmacariyavāsāyāti.	This is the one opportunity for spiritual practice.

(verse)

Manussalābhaṃ laddhāna,	When you’ve gained the human state,
saddhamme suppavedite;	and the true Dharma has been proclaimed,
Ye khaṇaṃ nādhigacchanti,	if you don’t seize the moment
atināmenti te khaṇaṃ.	it’ll pass you by.
Bahū hi akkhaṇā vuttā,	For many wrong times are spoken of,
maggassa antarāyikā;	which obstruct the path.
Kadāci karahaci loke,	Only on rare occasions
uppajjanti tathāgatā.	does a Realized One arise.
Tayidaṃ sammukhībhūtaṃ,	If you find yourself in their presence,
yaṃ lokasmiṃ sudullabhaṃ;	so hard to find in the world,
Manussapaṭilābho ca,	and if you’ve gained a human birth,
saddhammassa ca desanā;	and The Dharma of the Dhamma;
Alaṃ vāyamituṃ tattha,	that’s enough to make an effort,
attakāmena jantunā.	for a person who loves themselves.
Kathaṃ vijaññā saddhammaṃ,	How is the true Dharma to be understood
khaṇo ve mā upaccagā;	so that the moment doesn’t pass you by?
Khaṇātītā hi socanti,	For if you miss your moment
nirayamhi samappitā.	you’ll grieve when you’re sent to hell.
Idha ce naṃ virādheti,	If you fail to achieve
saddhammassa niyāmataṃ;	certainty regarding the true Dharma
Vāṇijova atītattho,	you’ll regret it for a long time,
cirattaṃ anutapissati.	like a trader who loses a profit.
Avijjānivuto poso,	A man hindered by ignorance,
saddhammaṃ aparādhiko;	a failure in the true Dharma,
Jātimaraṇasaṃsāraṃ,	will long undergo
ciraṃ paccanubhossati.	transmigration through birth and death.
Ye ca laddhā manussattaṃ,	Those who’ve gained the human state
saddhamme suppavedite;	when the true Dharma has been proclaimed,
Akaṃsu satthu vacanaṃ,	and have completed what the Teacher taught—
karissanti karonti vā.	or will do so, or are doing so now—
Khaṇaṃ paccaviduṃ loke,	have realized the right time in the world
brahmacariyaṃ anuttaraṃ;	for the supreme spiritual life.
Ye maggaṃ paṭipajjiṃsu,	You should live guarded, ever rememberful,
tathāgatappaveditaṃ.	not soaked with defilements,
Ye saṃvarā cakkhumatā,	among those restrained ones
desitādiccabandhunā;	who have practiced the path
Tesu gutto sadā sato,	proclaimed by the Realized One, the one with vision,
vihare anavassuto.	and taught by the Kinsman of the Sun.
Sabbe anusaye chetvā,	Having cut off all underlying tendencies
māradheyyaparānuge;	that follow those drifting in Māra’s dominion,
Te ve pāraṅgatā loke,	they’re the ones in this world who’ve truly gone beyond,
ye pattā āsavakkhayan”ti.	having reached the ending of defilements.”

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AN 8.30 Anuruddha-mahā-vitakka: Anuruddha and the Great Thoughts

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(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍) fnod ^1..8.30
AN ^8.30.1 - (Anuruddha has line of thinking, pari-vitakka, on these 7 great thoughts)
AN ^8.30.1.1 – (Buddha uses psychic power to read Anuruddha’s vitakka thoughts)
AN ^8.30.1.2 – (Buddha adds one more to make it 8 great thoughts)
AN ^8.30.1.3 – (eighth thought of not ‘proliferating’ is reference to MN 18 vitakka thought proliferation)
AN ^8.30.5 – (You transition seamlessly from vitakka of 8 great thoughts into First jhāna’s vitakka)
AN ^8.30.5.2 – (2nd jhāna)
AN ^8.30.5.3 – (3rd jhāna)
AN ^8.30.5.5 – (4th jhāna)
AN ^8.30.5.10 – (4 jhānas = heightened mental states = ābhi-cetasikānaṃ, often synonym with pleasant abiding ‘diṭṭha-dhamma-sukha-vihāra)
AN ^8.30.10 – (5 Requisites of living Similes)
AN ^8.30.10.1 – (rag robe ↔ chest full of fine garments of different colors)
AN ^8.30.10.2 – (almsfood ↔ fine rice with fancy soups and sauces)
AN ^8.30.10.3 – (sitting under tree ↔ fine bungalow with windows protecting you from mosquitos and wind)
AN ^8.30.10.4 – (sleeping under tree ↔ fine canopied bed with fancy covers and blankets)
AN ^8.30.10.5 – (medicinal fermented urine ↔ ghee and honey)
AN ^8.30.10.11 – (all 5 similes use of phāsu-vihārāya, comfortable abiding, is also synonym of jhāna, meaning jhāna is done in variety of postures and actitivies)
AN ^8.30.50 – (Buddha gives more detailed explanation of 8 great thoughts)
AN ^8.30.50.1 – (1. this Dharma is for those with few wishes – such as good reputation)
AN ^8.30.50.2 – (2. this Dharma is for the contented – with 4 requisites)
AN ^8.30.50.3 – (3. this Dharma is for those who judiciously-seclude [themselves from bad company and unskillful Dharmas])
AN ^8.30.50.4 – (4. this Dharma is for those with vigor 2🏹)
AN ^8.30.50.5 – (5. this Dharma is for those who are mindful [of The Dharma] 3🐘)
AN ^8.30.50.6 – (6. this Dharma is for those with undistractible-lucidity 4🌄)
AN ^8.30.50.7 – (7. this Dharma is for the wise 5👁)
AN ^8.30.50.8 – (8. this Dharma is for those who don’t enjoy proliferating)
AN ^8.30.60 - (Anuruddha becomes arahant with 3 higher knowledges)
AN ^8.30.60.1 - (verse draws connection to saṅkappo and vitakka)

Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye.	At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṃsadāye.	And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Eastern Bamboo Park.

§30.1 – (Anuruddha has line of thinking, pari-vitakka, on these 7 great thoughts)

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Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as Anuruddha was in private retreat this thought came to his mind:
“appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa;	“this Dharma is for those of few wishes, not those of many wishes.
santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa;	This Dharma is for the contented, not the discontented.
pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa;	This Dharma is for the judiciously-secluded, not those who enjoy company.
āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa;	This Dharma is for the energetic, not the lazy.
upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa;	This Dharma is for the rememberful, not the unrememberful.
samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa;	This Dharma is for those with undistractible-lucidity, not those without undistractible-lucidity.
paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā”ti.	This Dharma is for the wise, not the witless.”

§1.1 – (Buddha uses psychic power to read Anuruddha’s vitakka thoughts)

(see AN ^3.60 to see how mind reading of vitakka works)

Atha kho bhagavā āyasmato anuruddhassa cetasā ceto-pari-vitakka-maññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṃsadāye āyasmato anuruddhassa sammukhe pāturahosi.	Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anurruddha in the Eastern Bamboo Park in the land of the Cetīs,
Nisīdi bhagavā paññatte āsane.	and sat on the seat spread out.
Āyasmāpi kho anuruddho bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Anuruddha bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca:	The Buddha said to him:

§1.2 – (Buddha adds one more to make it 8 great thoughts)

“Sādhu sādhu, anuruddha.	“Good, good, Anuruddha!
Sādhu kho tvaṃ, anuruddha, yaṃ taṃ mahāpurisavitakkaṃ vitakkesi:	It’s good that you reflect on these thoughts of a great man:
‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa;	‘this Dharma is for those of few wishes, not those of many wishes.
santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa;	This Dharma is for the contented, not the discontented.
pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa;	This Dharma is for the judiciously-secluded, not those who enjoy company.
āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa;	This Dharma is for the energetic, not the lazy.
upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa;	This Dharma is for the rememberful, not the unrememberful.
samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa;	This Dharma is for those with undistractible-lucidity, not those without undistractible-lucidity.
paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’ti.	This Dharma is for the wise, not the witless.’
Tena hi tvaṃ, anuruddha, imampi aṭṭhamaṃ mahāpurisavitakkaṃ vitakkehi:	Well then, Anuruddha, you should also reflect on the following eighth thought of a great man:

§1.3 – (eighth thought of not ‘proliferating’ is reference to MN 18 vitakka thought proliferation)

‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti.

‘this Dharma is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’

(MN 18-20 differentiates bad vitakka from good vitakka of first jhāna)

^{(Cakkhu + rūpe + viññāṇaṃ → phasso → vedeti (vedanā) → sañjānāti → vitakketi → papañceti)}

^{(eye + forms + consciousness → contact → feel → perceive → think → proliferate)}

^{(MN ¹⁸ vitakka thought proliferation, MN ¹⁹ transforms vitakka into first jhāna, and MN ²⁰ takes you to 2nd through fourth jhāna)}

❧

§30.5 – (You transition seamlessly from vitakka of 8 great thoughts into First jhāna’s vitakka)

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Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,

“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.

(upasampajja viharissasi.)

§5.2 – (2nd jhāna)

Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,

“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.

(upasampajja viharissasi.)

^{(see SN ^47.10 for instructions on how to drop vitakka verbal mental talk but keep sañña perceptions to slip into 2nd jhāna and higher)}

§5.3 – (3rd jhāna)

Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,

“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—

🚫😁 pītiyā ca virāgā	With [mental] rapture fading,
👁 upekkhako ca viharati	he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,	remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —	The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti	"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in third jhāna.

(upasampajja viharissasi.)

§5.5 – (4th jhāna)

Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,

“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—

sukhassa ca pahānā	With the abandoning of [physical] pleasure
dukkhassa ca pahānā	and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ	experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ	his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati	he attains and lives in fourth jhāna.

(upasampajja viharissasi.)

§5.10 – (4 jhānas = heightened mental states = ābhi-cetasikānaṃ, often synonym with pleasant abiding ‘diṭṭha-dhamma-sukha-vihāra)

Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi,	“Anuruddha, when you think these eight thoughts of a great person,
imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,	you’ll easily [and seamlessly transition from those 8 thoughts into] the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty.

❧

§30.10 – (5 Requisites of living Similes)

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§10.1 – (rag robe ↔ chest full of fine garments of different colors)

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro;	Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child.
evamevaṃ te paṃsukūlacīvaraṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	It will be for your enjoyment, relief, and comfort, and to reach nirvana.

§10.2 – (almsfood ↔ fine rice with fancy soups and sauces)

Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano;	As you live contented your scraps of alms-food will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child.
evamevaṃ te piṇḍiyālopabhojanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	It will be for your enjoyment, relief, and comfort, and to reach nirvana.

§10.3 – (sitting under tree ↔ fine bungalow with windows protecting you from mosquitos and wind)

Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ;	As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered seems to a householder or householder’s child.
evamevaṃ te rukkhamūlasenāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	It will be for your enjoyment, relief, and comfort, and to reach nirvana.

§10.4 – (sleeping under tree ↔ fine canopied bed with fancy covers and blankets)

Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno;	As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child.
evamevaṃ te tiṇasanthārakasayanāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	It will be for your enjoyment, relief, and comfort, and to reach nirvana.

§10.5 – (medicinal fermented urine ↔ ghee and honey)

Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṃ—sappi navanītaṃ telaṃ madhu phāṇitaṃ;	As you live contented your fermented urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, molasses, and salt—seem to a householder or householder’s child.
evamevaṃ te pūtimuttabhesajjaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	It will be for your enjoyment, relief, and comfort, and to reach nirvana.
Tena hi tvaṃ, anuruddha, āyatikampi vassāvāsaṃ idheva cetīsu pācīnavaṃsadāye vihareyyāsī”ti.	Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Eastern Bamboo Park.”
“Evaṃ, bhante”ti kho āyasmā anuruddho bhagavato paccassosi.	“Yes, sir,” Anuruddha replied.

§10.11 – (all 5 similes use of phāsu-vihārāya, comfortable abiding, is also synonym of jhāna, meaning jhāna is done in variety of postures and actitivies)

^{(see AN ^3.63 for explicit examples of jhāna in all 4 postures)}

§30.50 – (Buddha gives more detailed explanation of 8 great thoughts)

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Atha kho bhagavā āyasmantaṃ anuruddhaṃ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—cetīsu pācīnavaṃsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti.	After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas.
Nisīdi bhagavā paññatte āsane.	He sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṃ suṇātha … pe …	“monks, I will teach you the eight thoughts of a great man. Listen …
katame ca, bhikkhave, aṭṭha mahāpurisavitakkā?	And what are the eight thoughts of a great man?
Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassa;	this Dharma is for those of few wishes, not those of many wishes.
santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassa;	This Dharma is for the contented, not the discontented.
pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassa;	This Dharma is for the judiciously-secluded, not those who enjoy company.
āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassa;	This Dharma is for the energetic, not the lazy.
upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissa;	This Dharma is for the rememberful, not the unrememberful.
samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassa;	This Dharma is for those with undistractible-lucidity, not those without undistractible-lucidity.
paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassa;	This Dharma is for the wise, not the witless.
nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino.	This Dharma is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.

§50.1 – (1. this Dharma is for those with few wishes – such as good reputation)

‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti,	‘this Dharma is for those of few wishes, not those of many wishes.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṃ jāneyyun’ti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṃ jāneyyun’ti na icchati, pavivitto samāno ‘pavivittoti maṃ jāneyyun’ti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṃ jāneyyun’ti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṃ jāneyyun’ti na icchati, samāhito samāno ‘samāhitoti maṃ jāneyyun’ti na icchati, paññavā samāno ‘paññavāti maṃ jāneyyun’ti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṃ jāneyyun’ti na icchati.	A monk with few wishes doesn’t wish: ‘May they know me as having few wishes!’ When contented, they don’t wish: ‘May they know me as contented!’ When judiciously-secluded, they don’t wish: ‘May they know me as secluded!’ When energetic, they don’t wish: ‘May they know me as energetic!’ When rememberful, they don’t wish: ‘May they know me as rememberful!’ When undistractify-&-lucidifyd, they don’t wish: ‘May they know me as undistractify-&-lucidifyd!’ When wise, they don’t wish: ‘May they know me as wise!’ When not enjoying proliferation, they don’t wish: ‘May they know me as one who doesn’t enjoy proliferating!’
‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti,	‘this Dharma is for those of few wishes, not those of many wishes.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)	That’s what I said, and this is why I said it.

§50.2 – (2. this Dharma is for the contented – with 4 requisites)

‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	‘this Dharma is for the contented, not the discontented.’ That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.	It’s for a monk who’s content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti,	‘this Dharma is for the contented, not the discontented.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)	That’s what I said, and this is why I said it.

§50.3 – (3. this Dharma is for those who judiciously-seclude [themselves from bad company and unskillful Dharmas])

‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	‘this Dharma is for the judiciously-secluded, not those who enjoy company.’ That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.	It’s for a monk who lives judicously-secluded. But monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit them.
Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti.	With a mind slanting, sloping, and inclining to judicious-seclusion, withdrawn, and loving renunciation, that monk invariably gives each of them a talk emphasizing the topic of dismissal.
‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti,	‘this Dharma is for the judicously-secluded, not those who enjoy company.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)	That’s what I said, and this is why I said it.

§50.4 – (4. this Dharma is for those with vigor 2🏹)

‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	‘this Dharma is for the vigorous, not the lazy.’ That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	It’s for a monk who lives with vigor roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti,	‘this Dharma is for the vigorous, not the lazy.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4)	That’s what I said, and this is why I said it.

§50.5 – (5. this Dharma is for those who are mindful [of The Dharma] 3🐘)

‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissā’ti,	‘this Dharma is for the rememberful, not the unrememberful.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.	It’s for a monk who’s rememberful. They have utmost remembrance, and can remember and recall what was said and done long ago.
‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo, muṭṭhassatissā’ti,	‘this Dharma is for the rememberful, not the unrememberful.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5)	That’s what I said, and this is why I said it.

§50.6 – (6. this Dharma is for those with undistractible-lucidity 4🌄)

‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti,	‘this Dharma is for those with undistractible-lucidity, not those without undistractible-lucidity.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s for a monk who, quite judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti,	‘this Dharma is for those with undistractible-lucidity, not those without undistractible-lucidity.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6)	That’s what I said, and this is why I said it.

§50.7 – (7. this Dharma is for the wise 5👁)

‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti,	‘this Dharma is for the wise, not the witless.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	It’s for a monk who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti,	‘this Dharma is for the wise, not the witless.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (7)	That’s what I said, and this is why I said it.

§50.8 – (8. this Dharma is for those who don’t enjoy proliferating)

‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti,	‘this Dharma is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	It’s for a monk whose mind is eager, confident, settled, and decided regarding the cessation of proliferation. [They pacify proliferation and prefer the opposite, sublimating thought into the four jhānas.]
‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo, nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti,	‘this Dharma is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. (8)	That’s what I said, and this is why I said it.”

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§30.60 – (Anuruddha becomes arahant with 3 higher knowledges)

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Atha kho āyasmā anuruddho āyatikampi vassāvāsaṃ tattheva cetīsu pācīnavaṃsadāye vihāsi.	Then Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Eastern Bamboo Park.
Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	And Anuruddha, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā anuruddho arahataṃ ahosīti.	And Venerable Anuruddha became one of the perfected.
Atha kho āyasmā anuruddho arahattappatto tāyaṃ velāyaṃ imā gāthāyo abhāsi:	And on the occasion of attaining perfection he recited these verses:

§60.1 – (verse draws connection to saṅkappo and vitakka)

“Mama saṅkappa-maññāya,	“Knowing my thoughts,
satthā loke anuttaro;	the supreme Teacher in the world
Manomayena kāyena,	came to me in a mind-made body,
iddhiyā upasaṅkami.	using his psychic power.
Yathā me ahu saṅkappo,	He taught me more
tato uttari desayi;	than I had thought of.
Nippapañcarato buddho,	The Buddha who loves non-proliferation
nippapañcaṃ adesayi.	taught me non-proliferation.
Tassāhaṃ dhamma-maññāya,	Understanding that Dharma,
vihāsiṃ sāsane rato;	I happily followed his instructions.
Tisso vijjā anuppattā,	I’ve attained the three knowledges,
kataṃ buddhassa sāsanan”ti.	and have fulfilled the Buddha’s instructions.”
Aṅguttara Nikāya 8	Numbered Discourses 8

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§ – AN 8 vagga 4 Dāna: Giving

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4. Dānavagga

4. Giving

AN 8.31 Paṭhamadāna: Giving (1st)

31. Paṭhamadānasutta	31. Giving (1st)
“Aṭṭhimāni, bhikkhave, dānāni.	“monks, there are these eight gifts.
Katamāni aṭṭha?	What eight?
Āsajja dānaṃ deti,	A person might give a gift after insulting the recipient.
bhayā dānaṃ deti,	Or they give out of fear.
‘adāsi me’ti dānaṃ deti,	Or they give thinking, ‘They gave to me.’
‘dassati me’ti dānaṃ deti,	Or they give thinking, ‘They’ll give to me.’
‘sāhu dānan’ti dānaṃ deti,	Or they give thinking, ‘It’s good to give.’
‘ahaṃ pacāmi, ime na pacanti; nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti,	Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’
‘imaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti,	Or they give thinking, ‘By giving this gift I’ll get a good reputation.’
cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti.	Or they give thinking, ‘This is an adornment and requisite for the mind.’
Imāni kho, bhikkhave, aṭṭha dānānī”ti.	These are the eight gifts.”

AN 8.32 Dutiyadāna: Giving (2nd)

32. Dutiyadānasutta	32. Giving (2nd)
“Saddhā hiriyaṃ kusalañca dānaṃ,	“Faith, conscience, and skillful giving
Dhammā ete sappurisānuyātā;	are Dharmas good people follow.
Etañhi maggaṃ diviyaṃ vadanti,	For this, they say, is the path of the gods,
Etena hi gacchati devalokan”ti.	which leads to the heavenly realm.”

AN 8.33 Dānavatthu: Reasons to Give

33. Dānavatthusutta	33. Reasons to Give
“Aṭṭhimāni, bhikkhave, dānavatthūni.	“monks, there are these eight grounds for giving.
Katamāni aṭṭha?	What eight?
Chandā dānaṃ deti, dosā dānaṃ deti, mohā dānaṃ deti, bhayā dānaṃ deti, ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti, ‘imāhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti dānaṃ deti, ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti, cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti.	A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’
Imāni kho, bhikkhave, aṭṭha dānavatthūnī”ti.	These are the eight grounds for giving.”

AN 8.34 Khetta: A Field

34. Khettasutta	34. A Field
“Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ.	“monks, when a field has eight factors a seed sown in it is not very fruitful or rewarding or productive.
Kathaṃ aṭṭhaṅgasamannāgate?	What eight factors does it have?
Idha, bhikkhave, khettaṃ unnāmaninnāmi ca hoti, pāsāṇasakkharikañca hoti, ūsarañca hoti, na ca gambhīrasitaṃ hoti, na āyasampannaṃ hoti, na apāyasampannaṃ hoti, na mātikāsampannaṃ hoti, na mariyādasampannaṃ hoti.	It’s when a field has mounds and ditches. It has stones and gravel. It’s salty. It doesn’t have deep furrows. And it’s not equipped with water inlets, water outlets, irrigation channels, and boundaries.
Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ.	When a field has these eight factors a seed sown in it is not fruitful or rewarding or productive.
Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ.	In the same way, when an ascetic or brahmin has eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful.
Kathaṃ aṭṭhaṅgasamannāgatesu?	What eight factors do they have?
Idha, bhikkhave, samaṇabrāhmaṇā micchādiṭṭhikā honti, micchāsaṅkappā, micchāvācā, micchākammantā, micchāājīvā, micchāvāyāmā, micchāsatino, micchāsamādhino.	It’s when an ascetic or brahmin has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity.
Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ.	When an ascetic or brahmin has these eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful.
Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ mahapphalaṃ hoti mahassādaṃ phātiseyyaṃ.	When a field has eight factors a seed sown in it is very fruitful and rewarding and productive.
Kathaṃ aṭṭhaṅgasamannāgate?	What eight factors does it have?
Idha, bhikkhave, khettaṃ anunnāmāninnāmi ca hoti, apāsāṇasakkharikañca hoti, anūsarañca hoti, gambhīrasitaṃ hoti, āyasampannaṃ hoti, apāyasampannaṃ hoti, mātikāsampannaṃ hoti, mariyādasampannaṃ hoti.	It’s when a field doesn’t have mounds and ditches. It doesn’t have stones and gravel. It’s not salty. It has deep furrows. And it’s equipped with water inlets, water outlets, irrigation channels, and boundaries.
Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ mahapphalaṃ hoti mahassādaṃ phātiseyyaṃ.	When a field has these eight factors a seed sown in it is very fruitful and rewarding and productive.
Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsaṃ mahājutikaṃ mahāvipphāraṃ.	In the same way, when an ascetic or brahmin has eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful.
Kathaṃ aṭṭhaṅgasamannāgatesu?	What eight factors do they have?
Idha, bhikkhave, samaṇabrāhmaṇā sammādiṭṭhikā honti, sammāsaṅkappā, sammāvācā, sammākammantā, sammāājīvā, sammāvāyāmā, sammāsatino, sammāsamādhino.	It’s when an ascetic or brahmin has right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsaṃ mahājutikaṃ mahāvipphāranti.	When an ascetic or brahmin has these eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful.

(verse)

Yathāpi khette sampanne,	When the field is excellent,
pavuttā bījasampadā;	and the seed sown in it is excellent,
Deve sampādayantamhi,	and the rainfall is excellent,
hoti dhaññassa sampadā.	the crop of grain will be excellent.
Anītisampadā hoti,	Its health is excellent,
virūḷhī bhavati sampadā;	its growth is excellent,
Vepullasampadā hoti,	its maturation is excellent,
phalaṃ ve hoti sampadā.	and its fruit is excellent.
Evaṃ sampannasīlesu,	So too, when you give excellent food
dinnā bhojanasampadā;	to those of excellent ethics,
Sampadānaṃ upaneti,	it leads to many excellences,
sampannaṃ hissa taṃ kataṃ.	for what you did was excellent.
Tasmā sampadamākaṅkhī,	So if a person wants excellence,
sampannatthūdha puggalo;	let them excel in this.
Sampannapaññe sevetha,	You should frequent those with excellent wisdom,
evaṃ ijjhanti sampadā.	so that your own excellence will flourish.
Vijjācaraṇasampanne,	Excelling in knowledge and conduct,
laddhā cittassa sampadaṃ;	and having excellence of mind,
Karoti kammasampadaṃ,	you perform excellent deeds,
labhati catthasampadaṃ.	and gain excellent benefits.
Lokaṃ ñatvā yathābhūtaṃ,	Truly knowing the world,
pappuyya diṭṭhisampadaṃ;	and having attained excellence of view,
Maggasampadamāgamma,	one who excels in mind proceeds,
yāti sampannamānaso.	relying on excellence in the path.
Odhunitvā malaṃ sabbaṃ,	Shaking off all stains,
patvā nibbānasampadaṃ;	and attaining the excellence of nirvana,
Muccati sabbadukkhehi,	you’re freed from all sufferings:
sā hoti sabbasampadā”ti.	this is complete excellence.”

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AN 8.35 Dānūpapatti: Rebirth by Giving

35. Dānūpapattisutta	35. Rebirth by Giving
“Aṭṭhimā, bhikkhave, dānūpapattiyo.	“monks, there are these eight rebirths by giving.
Katamā aṭṭha?	What eight?
Idha, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So yaṃ deti taṃ paccāsīsati.	Whatever they give, they expect something back.
So passati khattiyamahāsāle vā brāhmaṇamahāsāle vā gahapatimahāsāle vā pañcahi kāmaguṇehi samappite samaṅgībhūte paricārayamāne.	They see a well-to-do aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.
Tassa evaṃ hoti:	It occurs to them:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that idea, stabilize it and develop it.
Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati.	As they’ve settled for less and not developed further, their idea leads to rebirth there.
Kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of well-to-do aristocrats or brahmins or householders.
Tañca kho sīlavato vadāmi, no dussīlassa.	But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā. (1)	The heart’s wish of an ethical person succeeds because of their purity.
Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	Next, someone gives to ascetics or brahmins …
So yaṃ deti taṃ paccāsīsati.	Whatever they give, they expect something back.
Tassa sutaṃ hoti:	And they’ve heard:
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.	‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:	It occurs to them:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’ …
Kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the Gods of the Four Great Kings.
Tañca kho sīlavato vadāmi, no dussīlassa.	But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā. (2)	The heart’s wish of an ethical person succeeds because of their purity.
Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	Next, someone gives to ascetics or brahmins …
So yaṃ deti taṃ paccāsīsati.	Whatever they give, they expect something back.
Tassa sutaṃ hoti—	And they’ve heard:
tāvatiṃsā devā … pe …	‘The Gods of the Thirty-Three …’
yāmā devā …	‘The Gods of Yama …’
tusitā devā …	‘The Joyful Gods …’
nimmānaratī devā …	‘The Gods Who love to Create …’
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti.	‘The Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:	It occurs to them:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that idea, stabilize it and develop it.
Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati.	As they’ve settled for less and not developed further, their idea leads to rebirth there.
Kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the Gods Who Control the Creations of Others.
Tañca kho sīlavato vadāmi, no dussīlassa.	But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā. (3–7.)	The heart’s wish of an ethical person succeeds because of their purity.
Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So yaṃ deti taṃ paccāsīsati.	Whatever they give, they expect something back.
Tassa sutaṃ hoti:	And they’ve heard:
‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.	‘The Gods of Brahmā’s Group are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:	It occurs to them:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Group!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that idea, stabilize it and develop it.
Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati.	As they’ve settled for less and not developed further, their idea leads to rebirth there.
Kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the Gods of Brahmā’s Group.
Tañca kho sīlavato vadāmi, no dussīlassa;	But I say that this is only for those of ethical conduct, not for the unethical.
vītarāgassa, no sarāgassa.	And for those free of desire, not those with desire.
Ijjhati, bhikkhave, sīlavato cetopaṇidhi vītarāgattā.	The heart’s wish of an ethical person succeeds because of their freedom from desire.
Imā kho, bhikkhave, aṭṭha dānūpapattiyo”ti. (8)	These are the eight rebirths by giving.”

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AN 8.36 Puññakiriyavatthu: Grounds for Making Merit

36. Puññakiriyavatthusutta	36. Grounds for Making Merit
“Tīṇimāni, bhikkhave, puññakiriyavatthūni.	“monks, there are these three grounds for making merit.
Katamāni tīṇi?	What three?
Dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu.	Giving, ethical conduct, and meditation are all grounds for making merit.
Idha, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu parittaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu parittaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.	First, someone has practiced a little giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā manussadobhagyaṃ upapajjati. (1)	When their body breaks up, after death, they’re reborn among disadvantaged humans.
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu mattaso kataṃ hoti, sīlamayaṃ puññakiriyavatthu mattaso kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.	Next, someone has practiced a moderate amount of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā manussasobhagyaṃ upapajjati. (2)	When their body breaks up, after death, they’re reborn among well-off humans.
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.	Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the Gods of the Four Great Kings.
Tatra, bhikkhave, cattāro mahārājāno dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, cātumahārājike deve dasahi ṭhānehi adhigaṇhanti—	There, the Four Great Kings themselves have practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So they surpass them in ten respects:
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi. (3)	divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.	Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the Gods of the Thirty Three.
Tatra, bhikkhave, sakko devānamindo dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā tāvatiṃse deve dasahi ṭhānehi adhigaṇhāti— dibbena āyunā … pe … dibbehi phoṭṭhabbehi. (4)	There, Sakka, lord of gods, has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.	Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of Yama Gods.
Tatra, bhikkhave, suyāmo devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, yāme deve dasahi ṭhānehi adhigaṇhāti— dibbena āyunā … pe … dibbehi phoṭṭhabbehi. (5)	There, the deity Yama has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.	Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the Joyful Gods.
Tatra, bhikkhave, santusito devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, tusite deve dasahi ṭhānehi adhigaṇhāti— dibbena āyunā … pe … dibbehi phoṭṭhabbehi. (6)	There, the deity Santusita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.	Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the Gods Who love to Create.
Tatra, bhikkhave, sunimmito devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, nimmānaratīdeve dasahi ṭhānehi adhigaṇhāti— dibbena āyunā … pe … dibbehi phoṭṭhabbehi. (7)	There, the deity Sunimmita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.	Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the Gods Who Control the Creations of Others.
Tatra, bhikkhave, vasavattī devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, paranimmitavasavattīdeve dasahi ṭhānehi adhigaṇhāti—	There, the deity Vasavattī has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects:
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.	divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
Imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī”ti. (8)	These are the three grounds for making merit.”

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AN 8.37 Sappurisadāna: Gifts of a Good Person

37. Sappurisadānasutta	37. Gifts of a Good Person
“Aṭṭhimāni, bhikkhave, sappurisadānāni.	“monks, there are these eight gifts of a good person.
Katamāni aṭṭha?	What eight?
Suciṃ deti, paṇītaṃ deti, kālena deti, kappiyaṃ deti, viceyya deti, abhiṇhaṃ deti, dadaṃ cittaṃ pasādeti, datvā attamano hoti.	Their gift is pure, good Dharma, timely, appropriate, intelligent, and regular. While giving their heart is confident, and afterwards they’re uplifted.
Imāni kho, bhikkhave, aṭṭha sappurisadānānīti.	These are the eight gifts of a good person.
Suciṃ paṇītaṃ kālena,	He gives pure, good Dharma, and timely gifts
kappiyaṃ pānabhojanaṃ;	of appropriate food and drinks
Abhiṇhaṃ dadāti dānaṃ,	regularly to spiritual practitioners
sukhettesu brahmacārisu.	who are fertile fields of merit.
Neva vippaṭisārissa,	They never regret
cajitvā āmisaṃ bahuṃ;	giving away many material things.
Evaṃ dinnāni dānāni,	Discerning people praise
vaṇṇayanti vipassino.	giving such gifts.
Evaṃ yajitvā medhāvī,	An intelligent person sacrifices like this,
saddho muttena cetasā;	faithful, with a mind of letting go.
Abyābajjhaṃ sukhaṃ lokaṃ,	Such an astute person is reborn
paṇḍito upapajjatī”ti.	in a happy, pleasing world.”

AN 8.38 Sappurisa: A Good Person

38. Sappurisasutta	38. A Good Person
“Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti—	“monks, a good person is born in a family for the benefit, welfare, and happiness of the people.
mātāpitūnaṃ atthāya hitāya sukhāya hoti, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṃ atthāya hitāya sukhāya hoti, pubbapetānaṃ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṃ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.	For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; departed ancestors; the king; the deities; and ascetics and brahmins.
Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti;	It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people.
evamevaṃ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti— mātāpitūnaṃ atthāya hitāya sukhāya hoti, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṃ atthāya hitāya sukhāya hoti, pubbapetānaṃ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṃ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotīti.	In the same way, a good person is born in a family for the benefit, welfare, and happiness of the people. …
Bahūnaṃ vata atthāya,	A wise person living at home
sappañño gharamāvasaṃ;	benefits many people.
Mātaraṃ pitaraṃ pubbe,	Neither by day or at night do they neglect
rattindivamatandito.	their mother, father, and ancestors.
Pūjeti sahadhammena,	They venerate them in accord with The Dharma,
pubbekatamanussaraṃ;	remembering what they have done.
Anāgāre pabbajite,	One of settled faith and good nature
apace brahmacārayo.	venerates the homeless renunciates,
Niviṭṭhasaddho pūjeti,	the monk spiritual practitioners,
ñatvā dhamme ca pesalo;	knowing their good-hearted Dharmas.
Rañño hito devahito,	Good for the king, good for the gods,
ñātīnaṃ sakhinaṃ hito.	and good for relatives and friends.
Sabbesaṃ so hito hoti,	In fact, they’re good for everyone,
saddhamme suppatiṭṭhito;	well grounded in the true Dharma.
Vineyya maccheramalaṃ,	Rid of the stain of stinginess,
sa lokaṃ bhajate sivan”ti.	they’ll enjoy a world of pleasure.”

AN 8.39 Abhisanda: Overflowing Merit

39. Abhisandasutta	39. Overflowing Merit
“Aṭṭhime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	“monks, there are these eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Katame aṭṭha?	What eight?
Idha, bhikkhave, ariyasāvako buddhaṃ saraṇaṃ gato hoti.	Firstly, a noble-one's-disciple has gone for refuge to the Buddha.
Ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. (1)	This is the first kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ saraṇaṃ gato hoti.	Furthermore, a noble-one's-disciple has gone for refuge to The Dharma.
Ayaṃ, bhikkhave, dutiyo puññābhisando … pe … saṃvattati. (2)	This is the second kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ saraṇaṃ gato hoti.	Furthermore, a noble-one's-disciple has gone for refuge to the Saṅgha.
Ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. (3)	This is the third kind of overflowing merit …
Pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkiyanti na saṅkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.	monks, these five gifts are great, original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katamāni pañca?	What five?
Idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti.	Firstly, a noble-one's-disciple gives up killing living creatures.
Pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti, averaṃ deti, abyābajjhaṃ deti.	By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will.
Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti.	And they themselves also enjoy unlimited freedom from fear, enmity, and ill will.
Idaṃ, bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṅkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.	This is the first gift that is a great offering, original, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.
Ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. (4)	This is the fourth kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya adinnādānā paṭivirato hoti … pe …	Furthermore, a noble-one's-disciple gives up stealing. …
kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti … pe …	Furthermore, a noble-one's-disciple gives up sexual misconduct. …
Furthermore, a noble-one's-disciple gives up lying. …	This is the sixth kind of overflowing merit …
This is the seventh kind of overflowing merit …	musāvādaṃ pahāya musāvādā paṭivirato hoti … pe …
surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	Furthermore, a noble-one's-disciple gives up alcoholic drinks that cause negligence.
Surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.	By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will.
Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti.	And they themselves also enjoy unlimited freedom from fear, enmity, and ill will.
Idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkiyati na saṅkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.	This is the fifth gift that is a great offering, original, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.
Ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. (5–8.)	This is the eighth kind of overflowing merit …
Ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī”ti.	These are the eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.”

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AN 8.40 Duccaritavipāka: The Results of Misconduct

40. Duccaritavipākasutta	40. The Results of Misconduct
“Pāṇātipāto, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko.	“monks, the killing of living creatures, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso pāṇātipātassa vipāko, manussabhūtassa appāyukasaṃvattaniko hoti. (1)	The minimum result it leads to for a human being is a short life span.
Adinnādānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanikaṃ tiracchānayonisaṃvattanikaṃ pettivisayasaṃvattanikaṃ.	Stealing, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso adinnādānassa vipāko, manussabhūtassa bhogabyasanasaṃvattaniko hoti. (2)	The minimum result it leads to for a human being is loss of wealth.
Kāmesumicchācāro, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko.	Sexual misconduct, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso kāmesumicchācārassa vipāko, manussabhūtassa sapattaverasaṃvattaniko hoti. (3)	The minimum result it leads to for a human being is rivalry and enmity.
Musāvādo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko.	Lying, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso musāvādassa vipāko, manussabhūtassa abhūtabbhakkhānasaṃvattaniko hoti. (4)	The minimum result it leads to for a human being is false accusations.
Pisuṇā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikā.	Divisive speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso pisuṇāya vācāya vipāko, manussabhūtassa mittehi bhedanasaṃvattaniko hoti. (5)	The minimum result it leads to for a human being is being divided against friends.
Pharusā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikā.	Harsh speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso pharusāya vācāya vipāko, manussabhūtassa amanāpasaddasaṃvattaniko hoti. (6)	The minimum result it leads to for a human being is hearing disagreeable things.
Samphappalāpo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko.	Talking nonsense, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso samphappalāpassa vipāko, manussabhūtassa anādeyyavācāsaṃvattaniko hoti. (7)	The minimum result it leads to for a human being is that no-one takes what you say seriously.
Surāmerayapānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanikaṃ tiracchānayonisaṃvattanikaṃ pettivisayasaṃvattanikaṃ.	Taking alcoholic drinks that cause negligence, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso surāmerayapānassa vipāko, manussabhūtassa ummattakasaṃvattaniko hotī”ti. (8)	The minimum result it leads to for a human being is madness.”

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§ – AN 8 vagga 5 uposatha: (sabbath

all

5. uposathavagga

5. sabbath

AN 8.41 Saṅkhittūposatha: The Sabbath With Eight Factors, In Brief

41. Saṅkhittūposathasutta	41. The Sabbath With Eight Factors, In Brief
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	“monks, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful.
Kathaṃ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro?	And how should it be observed?
Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti.	‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
Ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.	I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā paṭhamena aṅgena samannāgato hoti. (1)	This is its first factor.
‘Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti.	‘As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Ahampajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi.	I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā dutiyena aṅgena samannāgato hoti. (2)	This is its second factor.
‘Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārino ārācārino viratā methunā gāmadhammā.	‘As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Ahampajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā.	I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā tatiyena aṅgena samannāgato hoti. (3)	This is its third factor.
‘Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādino saccasandhā thetā paccayikā avisaṃvādako lokassa.	‘As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Ahampajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā catutthena aṅgena samannāgato hoti. (4)	This is its fourth factor.
‘Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā.	‘As long as they live, the perfected ones give up alcoholic drinks that cause negligence.
Ahampajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato.	I, too, for this day and night will give up alcoholic drinks that cause negligence.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā pañcamena aṅgena samannāgato hoti. (5)	This is its fifth factor.
‘Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā.	‘As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time.
Ahampajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā.	I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā chaṭṭhena aṅgena samannāgato hoti. (6)	This is its sixth factor.
‘Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṃ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā.	‘As long as they live, the perfected ones give up dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup.
Ahampajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṃ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato.	I, too, for this day and night will give up dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā sattamena aṅgena samannāgato hoti. (7)	This is its seventh factor.
‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti—mañcake vā tiṇasanthārake vā.	‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat.
Ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi—mañcake vā tiṇasanthārake vā.	I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā aṭṭhamena aṅgena samannāgato hoti. (8)	This is its eighth factor.
Evaṃ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”ti.	The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.”

❧

AN 8.42 Vitthatūposatha: The Sabbath With Eight Factors, In Detail

42. Vitthatūposathasutta	42. The Sabbath With Eight Factors, In Detail
“Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	“monks, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful.
Kathaṃ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro?	And how should it be observed?
Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti.	‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
Ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.	I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā paṭhamena aṅgena samannāgato hoti … pe ….	This is its first factor. …
‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti—mañcake vā tiṇasanthārake vā.	‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat.
Ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi—mañcake vā tiṇasanthārake vā.	I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā aṭṭhamena aṅgena samannāgato hoti.	This is its eighth factor.
Evaṃ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.
Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro?	How much so?
Seyyathāpi, bhikkhave, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ—	Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ.	This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Taṃ kissa hetu?	Why is that?
Kapaṇaṃ, bhikkhave, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.	Because human kingship is a poor thing compared to the happiness of the gods.
Yāni, bhikkhave, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo.	Fifty years in the human realm is one day and night for the Gods of the Four Great Kings.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods of the Four Great Kings is five hundred of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, bhikkhave, mānusakāni vassasatāni, tāvatiṃsānaṃ devānaṃ eso eko rattindivo.	A hundred years in the human realm is one day and night for the Gods of the Thirty-Three.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods of the Thirty-Three is a thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, bhikkhave, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo.	Two hundred years in the human realm is one day and night for the Gods of Yama.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods of Yama is two thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, bhikkhave, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo.	Four hundred years in the human realm is one day and night for the Joyful Gods.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Joyful Gods is four thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Joyful Gods.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, bhikkhave, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo.	Eight hundred years in the human realm is one day and night for the Gods Who love to Create.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods Who love to Create is eight thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who love to Create.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, bhikkhave, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo.	Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’ti.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Pāṇaṃ na haññe na cadinnamādiye,	You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;	or lie, or drink alcohol.
Abrahmacariyā virameyya methunā,	Be celibate, refraining from sex,
Rattiṃ na bhuñjeyya vikālabhojanaṃ.	and don’t eat at night, the wrong time.
Mālaṃ na dhāre na ca gandhamācare,	Not wearing garlands or applying perfumes,
Mañce chamāyaṃ va sayetha santhate;	you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṃ,	This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṃ.	explained by the Buddha, who has gone to suffering’s end.
Cando ca suriyo ca ubho sudassanā,	The moon and sun are both fair to see,
Obhāsayaṃ anupariyanti yāvatā;	radiating as far as they revolve.
Tamonudā te pana antalikkhagā,	Those shining ones in the sky light up the quarters,
Nabhe pabhāsanti disāvirocanā.	dispelling the darkness as they traverse the heavens.
Etasmiṃ yaṃ vijjati antare dhanaṃ,	All of the wealth that’s found in this realm—
Muttā maṇi veḷuriyañca bhaddakaṃ;	pearls, gems, fine beryl too,
Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,	horn-gold or mountain gold,
Yaṃ jātarūpaṃ haṭakanti vuccati.	or natural gold dug up by marmots—
Aṭṭhaṅgupetassa uposathassa,	they’re not worth a sixteenth part
Kalampi te nānubhavanti soḷasiṃ;	of the sabbath with its eight factors,
Candappabhā tāragaṇā ca sabbe.	as all the constellations of stars can’t equal the light of the moon.
Tasmā hi nārī ca naro ca sīlavā,	So an ethical woman or man,
Aṭṭhaṅgupetaṃ upavassuposathaṃ;	who has observed the eight-factored sabbath,
Puññāni katvāna sukhudrayāni,	having made merit whose outcome is happiness,
Aninditā saggamupenti ṭhānan”ti.	blameless, they go to a heavenly place.”

❧

AN 8.43 Visākhā: With Visākhā on the Sabbath

43. Visākhāsutta	43. With Visākhā on the Sabbath
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca:	Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“aṭṭhaṅgasamannāgato kho, visākhe, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	“Visākhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful.
Kathaṃ upavuttho ca, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro?	And how should it be observed?
Idha, visākhe, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti.	‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
Ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.	I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā paṭhamena aṅgena samannāgato hoti … pe ….	This is its first factor. …
‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti—mañcake vā tiṇasanthārake vā.	‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat.
Ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi—mañcake vā tiṇasanthārake vā.	I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā aṭṭhamena aṅgena samannāgato hoti.	This is its eighth factor.
Evaṃ upavuttho kho, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.
Kīvamahapphalo hoti, kīvamahānisaṃso, kīvamahājutiko, kīvamahāvipphāro?	How much so?
Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ—	Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ.	This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Taṃ kissa hetu?	Why is that?
Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.	Because human kingship is a poor thing compared to the happiness of the gods.
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo.	Fifty years in the human realm is one day and night for the Gods of the Four Great Kings.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods of the Four Great Kings is five hundred of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yaṃ, visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo.	A hundred years in the human realm is one day and night for the Gods of the Thirty-Three.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods of the Thirty-Three is a thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, visākhe, mānusakāni dve vassasatāni … pe …	Two hundred years in the human realm …
cattāri vassasatāni … pe …	Four hundred years in the human realm …
aṭṭha vassasatāni … pe …	Eight hundred years in the human realm …
soḷasa vassasatāni paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo.	Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’ti.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Pāṇaṃ na haññe na cadinnamādiye,	You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;	or lie, or drink alcohol.
Abrahmacariyā virameyya methunā,	Be celibate, refraining from sex,
Rattiṃ na bhuñjeyya vikālabhojanaṃ.	and don’t eat at night, the wrong time.
Mālaṃ na dhāre na ca gandhamācare,	Not wearing garlands or applying perfumes,
Mañce chamāyaṃ va sayetha santhate;	you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṃ,	This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṃ.	explained by the Buddha, who has gone to suffering’s end.
Cando ca suriyo ca ubho sudassanā,	The moon and sun are both fair to see,
Obhāsayaṃ anupariyanti yāvatā;	radiating as far as they revolve.
Tamonudā te pana antalikkhagā,	Those shining ones in the sky light up the quarters,
Nabhe pabhāsanti disāvirocanā.	dispelling the darkness as they traverse the heavens.
Etasmiṃ yaṃ vijjati antare dhanaṃ,	All of the wealth that’s found in this realm—
Muttā maṇi veḷuriyañca bhaddakaṃ;	pearls, gems, fine beryl too,
Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,	horn-gold or mountain gold,
Yaṃ jātarūpaṃ haṭakanti vuccati.	or natural gold dug up by marmots—
Aṭṭhaṅgupetassa uposathassa,	they’re not worth a sixteenth part
Kalampi te nānubhavanti soḷasiṃ;	of the sabbath with its eight factors,
Candappabhā tāragaṇā ca sabbe.	as all the constellations of stars can’t equal the light of the moon.
Tasmā hi nārī ca naro ca sīlavā,	So an ethical woman or man,
Aṭṭhaṅgupetaṃ upavassuposathaṃ;	who has observed the eight-factored sabbath,
Puññāni katvāna sukhudrayāni,	having made merit whose outcome is happiness,
Aninditā saggamupenti ṭhānan”ti.	blameless, they go to a heavenly place.”

❧

AN 8.44 Vāseṭṭha: With Vāseṭṭha on the Sabbath

44. Vāseṭṭhasutta	44. With Vāseṭṭha on the Sabbath
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho vāseṭṭho upāsako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vāseṭṭhaṃ upāsakaṃ bhagavā etadavoca:	Then the layman Vāseṭṭha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“aṭṭhaṅgasamannāgato, vāseṭṭha, uposatho upavuttho mahapphalo hoti … pe …	“Vāseṭṭha, the observance of the sabbath with its eight factors is very fruitful and beneficial and glorious and effective. …
aninditā saggamupenti ṭhānan”ti.	blameless, they go to a heavenly place.”
Evaṃ vutte, vāseṭṭho upāsako bhagavantaṃ etadavoca:	When he said this, Vāseṭṭha said to the Buddha:
“piyā me, bhante, ñātisālohitā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya.	“If my loved ones—relatives and kin—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
Sabbe cepi, bhante, khattiyā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā … pe … vessā … suddā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā”ti.	If all the aristocrats, brahmins, merchants, and workers were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.”
“Evametaṃ, vāseṭṭha, evametaṃ, vāseṭṭha.	“That’s so true, Vāseṭṭha! That’s so true, Vāseṭṭha!
Sabbe cepi, vāseṭṭha, khattiyā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, vāseṭṭha, brāhmaṇā … pe … vessā … suddā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya.	If all the aristocrats, brahmins, merchants, and workers were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
Sadevako cepi, vāseṭṭha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya.	If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
Ime cepi, vāseṭṭha, mahāsālā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ().	If these great sal trees were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness—if they were sentient.
Ko pana vādo manussabhūtassā”ti.	How much more then a human being!”

AN 8.45 Bojjha: With Bojjhā on the Sabbath

45. Bojjhasutta	45. With Bojjhā on the Sabbath
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho bojjhā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bojjhaṃ upāsikaṃ bhagavā etadavoca:	Then the laywoman Bojjhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“Aṭṭhaṅgasamannāgato, bojjhe, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	“Bojjhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful.
Kathaṃ upavuttho ca, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro?	And how should it be observed?
Idha, bojjhe, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampino viharanti.	‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
Ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.	I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā paṭhamena aṅgena samannāgato hoti … pe ….	This is its first factor. …
‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti—mañcake vā tiṇasanthārake vā.	‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat.
Ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi—mañcake vā tiṇasanthārake vā.	I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā aṭṭhamena aṅgena samannāgato hoti.	This is its eighth factor.
Evaṃ upavuttho kho, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.
Kīvamahapphalo hoti, kīvamahānisaṃso, kīvamahājutiko, kīvamahāvipphāro?	How much so?
Seyyathāpi, bojjhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ—	Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ.	This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Taṃ kissa hetu?	Why is that?
Kapaṇaṃ, bojjhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.	Because human kingship is a poor thing compared to the happiness of the gods.
Yāni, bojjhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo.	Fifty years in the human realm is one day and night for the Gods of the Four Great Kings.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ.	The life span of the Gods of the Four Great Kings is five hundred of these divine years.
Ṭhānaṃ kho panetaṃ, bojjhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings.
Idaṃ kho panetaṃ, bojjhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Yaṃ, bojjhe, mānusakaṃ vassasataṃ … pe …	A hundred years in the human realm …
tāni, bojjhe, mānusakāni dve vassasatāni … pe …	Two hundred years in the human realm …
cattāri vassasatāni … pe …	Four hundred years in the human realm …
aṭṭha vassasatāni … pe …	Eight hundred years in the human realm …
soḷasa vassasatāni paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo.	Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.
Tāya rattiyā tiṃsarattiyo māso.	Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.	Twelve such months make up a year.
Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ.	The life span of the gods who control the creations of others is sixteen thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bojjhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others.
Idaṃ kho panetaṃ, bojjhe, sandhāya bhāsitaṃ:	This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’ti.	‘Human kingship is a poor thing compared to the happiness of the gods.’
Pāṇaṃ na haññe na cadinnamādiye,	You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;	or lie, or drink alcohol.
Abrahmacariyā virameyya methunā,	Be celibate, refraining from sex,
Rattiṃ na bhuñjeyya vikālabhojanaṃ.	and don’t eat at night, the wrong time.
Mālaṃ na dhāre na ca gandhamācare,	Not wearing garlands or applying perfumes,
Mañce chamāyaṃ va sayetha santhate;	you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṃ,	This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṃ.	explained by the Buddha, who has gone to suffering’s end.
Cando ca suriyo ca ubho sudassanā,	The moon and sun are both fair to see,
Obhāsayaṃ anupariyanti yāvatā;	radiating as far as they revolve.
Tamonudā te pana antalikkhagā,	Those shining ones in the sky light up the quarters,
Nabhe pabhāsanti disāvirocanā.	dispelling the darkness as they traverse the heavens.
Etasmiṃ yaṃ vijjati antare dhanaṃ,	All of the wealth that’s found in this realm—
Muttā maṇi veḷuriyañca bhaddakaṃ;	pearls, gems, fine beryl too,
Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,	horn-gold or mountain gold,
Yaṃ jātarūpaṃ haṭakanti vuccati.	or natural gold dug up by marmots—
Aṭṭhaṅgupetassa uposathassa,	they’re not worth a sixteenth part
Kalampi te nānubhavanti soḷasiṃ;	of the mind developed with love,
Candappabhā tāragaṇā ca sabbe.	as all the constellations of stars can’t equal the light of the moon.
Tasmā hi nārī ca naro ca sīlavā,	So an ethical woman or man,
Aṭṭhaṅgupetaṃ upavassuposathaṃ;	who has observed the eight-factored sabbath,
Puññāni katvāna sukhudrayāni,	having made merit whose outcome is happiness,
Aninditā saggamupenti ṭhānan”ti.	blameless, they go to a heavenly place.”

❧

AN 8.46 Anuruddha: Anuruddha and the Agreeable Deities

46. Anuruddhasutta	46. Anuruddha and the Agreeable Deities
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena āyasmā anuruddho divāvihāraṃ gato hoti paṭisallīno.	Now at that time Venerable Anuruddha had retreated to solitude for the day’s meditation.
Atha kho sambahulā manāpakāyikā devatā yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatā āyasmantaṃ anuruddhaṃ etadavocuṃ:	Then several deities of the loveable Group went up to Venerable Anuruddha, bowed, stood to one side, and said to him:
“mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṃ kārema vasaṃ vattema.	“Sir, Anuruddha, we are the deities called ‘loveable’. We wield sovereignty and control over three things.
Mayaṃ, bhante anuruddha, yādisakaṃ vaṇṇaṃ ākaṅkhāma tādisakaṃ vaṇṇaṃ ṭhānaso paṭilabhāma;	We can turn any color we want.
yādisakaṃ saraṃ ākaṅkhāma tādisakaṃ saraṃ ṭhānaso paṭilabhāma;	We can get any voice that we want.
yādisakaṃ sukhaṃ ākaṅkhāma tādisakaṃ sukhaṃ ṭhānaso paṭilabhāma.	We can get any pleasure that we want.
Mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṃ kārema vasaṃ vattemā”ti.	We are the deities called ‘loveable’. We wield sovereignty and control over these three things.”
Atha kho āyasmato anuruddhassa etadahosi:	Then Venerable Anuruddha thought:
“aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā”ti.	“If only these deities would all turn blue, of blue color, clad in blue, adorned with blue!”
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva nīlā ahesuṃ nīlavaṇṇā nīlavatthā nīlālaṅkārā.	Then those deities, knowing Anuruddha’s thought, all turned blue.
Atha kho āyasmato anuruddhassa etadahosi:	Then Venerable Anuruddha thought:
“aho vatimā devatā sabbāva pītā assu … pe …	“If only these deities would all turn yellow …”
sabbāva lohitakā assu …	“If only these gods would all turn red …”
sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā”ti.	“If only these gods would all turn white …”
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva odātā ahesuṃ odātavaṇṇā odātavatthā odātālaṅkārā.	Then those deities, knowing Anuruddha’s thought, all turned white.
Atha kho tā devatā ekā ca gāyi ekā ca nacci ekā ca accharaṃ vādesi.	Then one of those deities sang, one danced, and one snapped her fingers.
Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca;	Suppose there was a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. They’d sound graceful, tantalizing, sensuous, lovely, and intoxicating.
evamevaṃ tāsaṃ devatānaṃ alaṅkārānaṃ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca.	In the same way the performance by those deities sounded graceful, tantalizing, sensuous, lovely, and intoxicating.
Atha kho āyasmā anuruddho indriyāni okkhipi.	But Venerable Anuruddha averted his senses.
Atha kho tā devatā “na khvayyo anuruddho sādiyatī”ti tatthevantaradhāyiṃsu.	Then those deities, thinking “Master Anuruddha isn’t enjoying this,” vanished right there.
Atha kho āyasmā anuruddho sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca:	Then in the late afternoon, Anuruddha came out of retreat and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:
Atha kho, bhante, tā devatā ‘na khvayyo anuruddho sādiyatī’ti tatthevantaradhāyiṃsu. Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti?	“How many Dharmas do females have so that—when their body breaks up, after death—they are reborn in company with the Gods of the loveable Group?”
“Aṭṭhahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati.	“Anuruddha, when they have eight Dharmas females—when their body breaks up, after death—are reborn in company with the Gods of the loveable Group.
Katamehi aṭṭhahi?	What eight?
Idha, anuruddha, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. (1)	Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
Ye te bhattu garuno honti—	She honors, respects, esteems, and venerates those her husband respects, such as
mātāti vā pitāti vā samaṇabrāhmaṇāti vā—	mother and father, and ascetics and brahmins.
te sakkaroti, garuṃ karoti, māneti, pūjeti, abbhāgate ca āsanodakena paṭipūjeti. (2)	And when they arrive she serves them with a seat and water.
Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ. (3)	She’s skilled and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—	She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.
tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati. (4)	She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.
Yaṃ bhattu āharati dhanaṃ vā dhaññaṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā. (5)	She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
Upāsikā kho pana hoti buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā. (6)	She’s a lay follower who has gone for refuge to the Buddha, his teaching, and the Saṅgha.
Sīlavatī kho pana hoti—	She’s ethical.
pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā. (7)	She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Cāgavatī kho pana hoti.	She’s generous.
Vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā. (8)	She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Imehi kho, anuruddha, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatīti.	When they have these eight Dharmas females—when their body breaks up, after death—are reborn in company with the Gods of the loveable Group.
Yo naṃ bharati sabbadā,	She’d never look down on her husband,
niccaṃ ātāpi ussuko;	who’s always ardent to work hard,
Taṃ sabbakāmadaṃ posaṃ,	always looking after her,
bhattāraṃ nātimaññati.	and bringing whatever she wants.
Na cāpi sotthi bhattāraṃ,	And a good woman never scolds her husband
issāvādena rosaye;	with jealous words.
Bhattu ca garuno sabbe,	Being astute, she reveres
paṭipūjeti paṇḍitā.	those respected by her husband.
Uṭṭhāhikā analasā,	She gets up early, works tirelessly,
saṅgahitaparijjanā;	and manages the domestic help.
Bhattu manāpaṃ carati,	She’s loveable to her husband,
sambhataṃ anurakkhati.	and preserves his wealth.
Yā evaṃ vattati nārī,	A lady who fulfills these duties
bhattu chandavasānugā;	according to her husband’s desire,
Manāpā nāma te devā,	is reborn among the gods
yattha sā upapajjatī”ti.	called ‘loveable’.”

❧

AN 8.47 Dutiyavisākhā: With Visākhā on the loveable Gods

47. Dutiyavisākhāsutta	47. With Visākhā on the loveable Gods
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho visākhā migāramātā … pe …	Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side.
ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca:	The Buddha said to her:
“Aṭṭhahi kho, visākhe, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati.	“Visākhā, when they have eight Dharmas females—when their body breaks up, after death—are reborn in company with the Gods of the loveable Group.
Katamehi aṭṭhahi?	What eight?
Idha, visākhe, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī … pe ….	Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. …
Cāgavatī kho pana hoti.	She’s generous.
Vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.	She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Imehi kho, visākhe, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatīti.	When they have these eight Dharmas females—when their body breaks up, after death—are reborn in company with the Gods of the loveable Group.
Yo naṃ bharati sabbadā,	She’d never look down on her husband,
niccaṃ ātāpi ussuko;	who’s always ardent to work hard,
Taṃ sabbakāmadaṃ posaṃ,	always looking after her,
bhattāraṃ nātimaññati.	and bringing whatever she wants.
Na cāpi sotthi bhattāraṃ,	And a good woman never scolds her husband
issāvādena rosaye;	with jealous words.
Bhattu ca garuno sabbe,	Being astute, she reveres
paṭipūjeti paṇḍitā.	those respected by her husband.
Uṭṭhāhikā analasā,	She gets up early, works tirelessly,
saṅgahitaparijjanā;	and manages the domestic help.
Bhattu manāpaṃ carati,	She’s loveable to her husband,
sambhataṃ anurakkhati.	and preserves his wealth.
Yā evaṃ vattati nārī,	A lady who fulfills these duties
bhattu chandavasānugā;	according to her husband’s desire,
Manāpā nāma te devā,	is reborn among the gods
yattha sā upapajjatī”ti.	called ‘loveable’.”

❧

AN 8.48 Nakulamātā: With Nakula’s Mother on the loveable Gods

48. Nakulamātāsutta	48. With Nakula’s Mother on the loveable Gods
Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Atha kho nakulamātā gahapatānī yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe …. Ekamantaṃ nisinnaṃ kho nakulamātaraṃ gahapatāniṃ bhagavā etadavoca:	Then the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“Aṭṭhahi kho, nakulamāte, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati.	“Nakula’s mother, when they have eight Dharmas females—when their body breaks up, after death—are reborn in company with the Gods of the loveable Group.
Katamehi aṭṭhahi?	What eight?
Idha, nakulamāte, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. (1)	Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
Ye te bhattu garuno honti—	She honors, respects, esteems, and venerates those her husband respects, such as
mātāti vā pitāti vā samaṇabrāhmaṇāti vā—	mother and father, and ascetics and brahmins.
te sakkaroti garuṃ karoti māneti pūjeti, abbhāgate ca āsanodakena paṭipūjeti. (2)	And when they arrive she serves them with a seat and water.
Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ. (3)	She’s skilled and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—	She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.
tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati. (4)	She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.
Yaṃ bhattā āharati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā. (5)	She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
Upāsikā kho pana hoti buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā. (6)	She’s a lay follower who has gone for refuge to the Buddha, his teaching, and the Saṅgha.
Sīlavatī kho pana hoti—	She’s ethical.
pāṇātipātā paṭiviratā … pe … surāmerayamajjapamādaṭṭhānā paṭiviratā … pe …. (7)	She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Cāgavatī kho pana hoti vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā. (8)	She’s generous. She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Imehi kho, nakulamāte, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatīti.	When they have these eight Dharmas of females—when their body breaks up, after death—are reborn in company with the Gods of the loveable Group.
Yo naṃ bharati sabbadā,	She’d never look down on her husband,
niccaṃ ātāpi ussuko;	who’s always ardent to work hard,
Taṃ sabbakāmadaṃ posaṃ,	always looking after her,
bhattāraṃ nātimaññati.	and bringing whatever she wants.
Na cāpi sotthi bhattāraṃ,	And a good woman never scolds her husband
issāvādena rosaye;	with jealous words.
Bhattu ca garuno sabbe,	Being astute, she reveres
paṭipūjeti paṇḍitā.	those respected by her husband.
Uṭṭhāhikā analasā,	She gets up early, works tirelessly,
saṅgahitaparijjanā;	and manages the domestic help.
Bhattu manāpaṃ carati,	She’s loveable to her husband,
sambhataṃ anurakkhati.	and preserves his wealth.
Yā evaṃ vattati nārī,	A lady who fulfills these duties
bhattu chandavasānugā;	according to her husband’s desire,
Manāpā nāma te devā,	is reborn among the gods
yattha sā upapajjatī”ti.	called ‘loveable’.”

❧

AN 8.49 Paṭhamaidhalokika: Winning in This Life (1st)

49. Paṭhamaidhalokikasutta	49. Winning in This Life (1st)
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami … pe ….	Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca:	The Buddha said to her:
“Catūhi kho, visākhe, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.	“Visākhā, a female who has four Dharmas is practicing to win in this life, and she succeeds at it.
Katamehi catūhi?	What four?
Idha, visākhe, mātugāmo susaṃvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṃ carati, sambhataṃ anurakkhati.	It’s when a female is well-organized at work, manages the domestic help, acts lovingly toward her husband, and protects his earnings.
Kathañca, visākhe, mātugāmo susaṃvihitakammanto hoti?	And how is a female well-organized at work?
Idha, visākhe, mātugāmo ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ.	It’s when she’s skilled and tireless in doing domestic duties for her husband, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
Evaṃ kho, visākhe, mātugāmo susaṃvihitakammanto hoti. (1)	That’s how a female is well-organized at work.
Kathañca, visākhe, mātugāmo saṅgahitaparijano hoti?	And how does a female manage the domestic help?
Idha, visākhe, mātugāmo yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—	It’s when she knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.
tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati.	She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.
Evaṃ kho, visākhe, mātugāmo saṅgahitaparijano hoti. (2)	That’s how a female manages the domestic help.
Kathañca, visākhe, mātugāmo bhattu manāpaṃ carati?	And how does a female act lovingly toward her husband?
Idha, visākhe, mātugāmo yaṃ bhattu amanāpasaṅkhātaṃ taṃ jīvitahetupi na ajjhācarati.	It’s when a female would not transgress in any way that her husband would not consider loveable, even for the sake of her own life.
Evaṃ kho, visākhe, mātugāmo bhattu manāpaṃ carati. (3)	That’s how a female acts lovingly toward her husband.
Kathañca, visākhe, mātugāmo sambhataṃ anurakkhati?	And how does a female protect his earnings?
Idha, visākhe, mātugāmo yaṃ bhattā āharati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā.	It’s when she ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
Evaṃ kho, visākhe, mātugāmo sambhataṃ anurakkhati.	That’s how a female protects his earnings.
Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti. (4)	A female who has these four Dharmas is practicing to win in this life, and she succeeds at it.
Catūhi kho, visākhe, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti.	A female who has four Dharmas is practicing to win in the next life, and she succeeds at it.
Katamehi catūhi?	What four?
Idha, visākhe, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.	It’s when a female is accomplished in faith, ethics, generosity, and wisdom.
Kathañca, visākhe, mātugāmo saddhāsampanno hoti?	And how is a female accomplished in faith?
Idha, visākhe, mātugāmo saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a female has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Evaṃ kho, visākhe, mātugāmo saddhāsampanno hoti. (5)	That’s how a female is accomplished in faith.
Kathañca, visākhe, mātugāmo sīlasampanno hoti?	And how is a female accomplished in ethics?
Idha, visākhe, mātugāmo pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when a female doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.
Evaṃ kho, visākhe, mātugāmo sīlasampanno hoti. (6)	That’s how a female is accomplished in ethics.
Kathañca, visākhe, mātugāmo cāgasampanno hoti?	And how is a female accomplished in generosity?
Idha, visākhe, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.	It’s when she lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Evaṃ kho, visākhe, mātugāmo cāgasampanno hoti. (7)	That’s how a female is accomplished in generosity.
Kathañca, visākhe, mātugāmo paññāsampanno hoti?	And how is a female accomplished in wisdom?
Idha, visākhe, mātugāmo paññavā hoti … pe …	It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
evaṃ kho, visākhe, mātugāmo paññāsampanno hoti. (8)	That’s how a female is accomplished in wisdom.
Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotīti.	A female who has these four Dharmas is practicing to win in the next life, and she succeeds at it.
Susaṃvihitakammantā,	She’s organized at work,
saṅgahitaparijjanā;	and manages the domestic help.
Bhattu manāpaṃ carati,	She’s loveable to her husband,
sambhataṃ anurakkhati.	and preserves his wealth.
Saddhā sīlena sampannā,	Faithful, accomplished in ethics,
vadaññū vītamaccharā;	kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,	she always purifies the path
sotthānaṃ samparāyikaṃ.	to well-being in lives to come.
Iccete aṭṭha dhammā ca,	And so, a lady in whom
yassā vijjanti nāriyā;	these eight Dharmas are found
Tampi sīlavatiṃ āhu,	is known as virtuous,
dhammaṭṭhaṃ saccavādiniṃ.	firm in dharma, and truthful.
Soḷasākārasampannā,	Accomplished in sixteen aspects,
Aṭṭhaṅgasusamāgatā;	complete with the eight factors,
Tādisī sīlavatī upāsikā,	a virtuous laywoman such as she
Upapajjati devalokaṃ manāpan”ti.	is reborn in the realm of the loveable Gods.”

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AN 8.50 Dutiyaidhalokika: Winning in This Life (2nd)

50. Dutiyaidhalokikasutta	50. Winning in This Life (2nd)
“Catūhi, bhikkhave, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.	“monks, a female who has four Dharmas is practicing to win in this life, and she succeeds at it.
Katamehi catūhi?	What four?
Idha, bhikkhave, mātugāmo susaṃvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṃ carati, sambhataṃ anurakkhati.	It’s when a female is well-organized at work, manages the domestic help, acts lovingly toward her husband, and protects his earnings.
Kathañca, bhikkhave, mātugāmo susaṃvihitakammanto hoti?	And how is a female well-organized at work?
Idha, bhikkhave, mātugāmo ye te bhattu abbhantarā kammantā … pe …	It’s when she’s skilled and tireless in doing domestic duties for her husband …
evaṃ kho, bhikkhave, mātugāmo susaṃvihitakammanto hoti.	That’s how a female is well-organized at work.
Kathañca, bhikkhave, mātugāmo saṅgahitaparijano hoti?	And how does a female manage the domestic help?
Idha, bhikkhave, mātugāmo yo so bhattu abbhantaro antojano … pe …	It’s when she knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.
evaṃ kho, bhikkhave, mātugāmo saṅgahitaparijano hoti.	That’s how a female manages the domestic help.
Kathañca, bhikkhave, mātugāmo bhattu manāpaṃ carati?	And how does a female act lovingly toward her husband?
Idha, bhikkhave, mātugāmo yaṃ bhattu amanāpasaṅkhātaṃ taṃ jīvitahetupi na ajjhācarati.	It’s when a female would not transgress in any way that her husband would not consider loveable, even for the sake of her own life.
Evaṃ kho, bhikkhave, mātugāmo bhattu manāpaṃ carati.	That’s how a female acts lovingly toward her husband.
Kathañca, bhikkhave, mātugāmo sambhataṃ anurakkhati?	And how does a female protect his earnings?
Idha, bhikkhave, mātugāmo yaṃ bhattā āharati … pe …	It’s when she tries to guard and protect any income her husband earns …
evaṃ kho, bhikkhave, mātugāmo sambhataṃ anurakkhati.	That’s how a female protects his earnings.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.	A female who has these four Dharmas is practicing to win in this life, and she succeeds at it.
Catūhi, bhikkhave, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti.	A female who has four Dharmas is practicing to win in the next life, and she succeeds at it.
Katamehi catūhi?	What four?
Idha, bhikkhave, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.	It’s when a female is accomplished in faith, ethics, generosity, and wisdom.
Kathañca, bhikkhave, mātugāmo saddhāsampanno hoti?	And how is a female accomplished in faith?
Idha, bhikkhave, mātugāmo saddho hoti … pe …	It’s when a female has faith in the Realized One’s awakening …
evaṃ kho, bhikkhave, mātugāmo saddhāsampanno hoti.	That’s how a female is accomplished in faith.
Kathañca, bhikkhave, mātugāmo sīlasampanno hoti?	And how is a female accomplished in ethics?
Idha, bhikkhave, mātugāmo pāṇātipātā paṭivirato hoti … pe …	It’s when a female doesn’t kill living creatures, steal, commit sexual misconduct, lie,
surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	or consume alcoholic drinks that cause negligence.
Evaṃ kho, bhikkhave, mātugāmo sīlasampanno hoti.	That’s how a female is accomplished in ethics.
Kathañca, bhikkhave, mātugāmo cāgasampanno hoti?	And how is a female accomplished in generosity?
Idha, bhikkhave, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati … pe …	It’s when she lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
evaṃ kho, bhikkhave, mātugāmo cāgasampanno hoti.	That’s how a female is accomplished in generosity.
Kathañca, bhikkhave, mātugāmo paññāsampanno hoti?	And how is a female accomplished in wisdom?
Idha, bhikkhave, mātugāmo paññavā hoti … pe …	It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
evaṃ kho, bhikkhave, mātugāmo paññāsampanno hoti.	That’s how a female is accomplished in wisdom.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotīti.	A female who has these four Dharmas is practicing to win in the next life, and she succeeds at it.
Susaṃvihitakammantā,	She’s organized at work,
saṅgahitaparijjanā;	and manages the domestic help.
Bhattu manāpaṃ carati,	She’s loveable to her husband,
sambhataṃ anurakkhati.	and preserves his wealth.
Saddhā sīlena sampannā,	Faithful, accomplished in ethics,
vadaññū vītamaccharā;	being kind and rid of stinginess.
Niccaṃ maggaṃ visodheti,	She always purifies the path
sotthānaṃ samparāyikaṃ.	to well-being in lives to come.
Iccete aṭṭha dhammā ca,	And so, a lady in whom
yassā vijjanti nāriyā;	these eight Dharmas are found
Tampi sīlavatiṃ āhu,	is known as virtuous,
dhammaṭṭhaṃ saccavādiniṃ.	firm in dharma, and truthful.
Soḷasākārasampannā,	Accomplished in sixteen aspects,
Aṭṭhaṅgasusamāgatā;	complete with the eight factors,
Tādisī sīlavatī upāsikā,	a virtuous laywoman such as she
Upapajjati devalokaṃ manāpan”ti.	is reborn in the realm of the loveable Gods.”
Aṅguttara Nikāya 8	Numbered Discourses 8

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§ – AN 8 vagga 6 Gotamī: Gotamī

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6. Gotamīvagga

6. Gotamī

AN 8.51 Gotamī: With Gotamī

51. Gotamīsutta	51. With Gotamī
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatī gotamī bhagavantaṃ etadavoca:	Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him:
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.	“Sir, please let females gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
“Alaṃ, gotami.	“Enough, Gotamī.
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.	Don’t advocate for females to gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
Dutiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca: “sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. “Alaṃ, gotami. Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.	For a second time …
Tatiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca:	For a third time, Mahāpajāpatī Gotamī said to the Buddha:
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.	“Sir, please let females gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
“Alaṃ, gotami.	“Enough, Gotamī.
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.	Don’t advocate for females to gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
Atha kho mahāpajāpatī gotamī “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti dukkhī dummanā assumukhī rudamānā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then Mahāpajāpatī Gotamī thought, “The Buddha does not permit females to go forth.” Miserable and sad, weeping, with a tearful face, she bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi.	When the Buddha had stayed in Kapilavatthu as long as he wished, he set out for Vesālī.
Anupubbena cārikaṃ caramāno yena vesālī tadavasari.	Traveling stage by stage, he arrived at Vesālī,
Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	where he stayed at the Great Wood, in the hall with the peaked roof.
Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṃ yena vesālī tena pakkāmi.	Then Mahāpajāpatī Gotamī had her hair cut off and dressed in ocher robes. Together with several Sakyan ladies she set out for Vesālī.
Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā tenupasaṅkami.	Traveling stage by stage, she arrived at Vesālī and went to the Great Wood, the hall with the peaked roof.
Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.	Then Mahāpajāpatī Gotamī stood crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.
Addasā kho āyasmā ānando mahāpajāpatiṃ gotamiṃ sūnehi pādehi rajokiṇṇena gattena dukkhiṃ dummanaṃ assumukhiṃ rudamānaṃ bahidvārakoṭṭhake ṭhitaṃ.	Venerable Ānanda saw her standing there,
Disvāna mahāpajāpatiṃ gotamiṃ etadavoca:	and said to her:
“kiṃ nu tvaṃ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti?	“Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?”
“Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.	“Sir, Ānanda, it’s because the Buddha does not permit females to go forth in The Dharma and training proclaimed by the Realized One.”
“Tena hi tvaṃ, gotami, muhuttaṃ idheva tāva hohi, yāvāhaṃ bhagavantaṃ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.	“Well then, Gotamī, wait here just a moment, while I ask the Buddha to grant the going forth for females.”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā:	“Sir, Mahāpajāpatī Gotamī is standing crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.
‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan’ti.	She says that it’s because the Buddha does not permit females to go forth.
Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.	Sir, please let females gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
“Alaṃ, ānanda.	“Enough, Ānanda.
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.	Don’t advocate for females to gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
Dutiyampi kho … pe …	For a second time …
tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca:	For a third time, Ānanda said to the Buddha:
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.	“Sir, please let females gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
“Alaṃ, ānanda.	“Enough, Ānanda.
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.	Don’t advocate for females to gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ.	“The Buddha does not permit females to go forth.
Yannūnāhaṃ aññenapi pariyāyena bhagavantaṃ yāceyyaṃ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.	Why don’t I try another approach?”
Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda said to the Buddha:
“bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaphalaṃ vā sacchikātun”ti?	“Sir, is a woman able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth?”
“Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti.	“She is able, Ānanda.”
“Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi … pe …	“If a woman is able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth.
arahattaphalampi sacchikātuṃ, bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā;	Sir, Mahāpajāpatī has been very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk.
bhagavantaṃ janettiyā kālaṅkatāya thaññaṃ pāyesi.	When the Buddha’s birth mother passed away, she nurtured him at her own breast.
Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.	Sir, please let females gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
“Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā—	“Ānanda, if Mahāpajāpatī Gotamī accepts these eight dharmas of respect, that will be her full ordination.
Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ.	A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (1)	This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Na bhikkhuniyā abhikkhuke āvāse vassaṃ upagantabbaṃ.	A nun should not commence the rainy season residence in a monastery without monks.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (2)	This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Anvaḍḍhamāsaṃ bhikkhuniyā bhikkhusaṃghato dve dhammā paccāsīsitabbā—	Each fortnight the nuns should expect two things from the community of monks:
uposathapucchakañca, ovādūpasaṅkamanañca.	the date of the sabbath, and visiting for advice.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (3)	This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Vassaṃvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṃ—	After completing the rainy season residence the nuns should invite admonition from the communities of both monks and nuns in regard to anything that was
diṭṭhena vā sutena vā parisaṅkāya vā.	seen, heard, or suspected.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (4)	This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabbaṃ.	A nun who has committed a grave offense should undergo penance in the communities of both monks and nuns for a fortnight.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (5)	This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā.	A female intern who has trained in the six rules for two years should seek full ordination from the communities of both monks and nuns.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (6)	This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo.	A nun should not abuse or insult a monk in any way.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (7)	This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho.	From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (8)	This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā”ti.	If Mahāpajāpatī Gotamī accepts these eight dharmas of respect, that will be her full ordination.”
Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṃ gotamiṃ etadavoca:	Then Ānanda, having learned these eight dharmas of respect from the Buddha himself, went to Mahāpajāpatī Gotamī and said:
“Sace kho tvaṃ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā—	“Gotamī, if you accept eight dharmas of respect, that will be your full ordination.
Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ.	A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo … pe ….	This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. …
Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho.	From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.	This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Sace kho tvaṃ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti.	If you accept these eight dharmas of respect, that will be your full ordination.”
“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpeyya;	“Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.
evamevaṃ kho ahaṃ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ anatikkamanīye”ti.	In the same way, sir, I accept these eight dharmas of respect as not to be transgressed so long as life lasts.”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṃ anatikkamanīyā”ti.	“Sir, Mahāpajāpatī Gotamī has accepted the eight dharmas of respect as not to be transgressed so long as life lasts.”
“Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ, ciraṭṭhitikaṃ, ānanda, brahmacariyaṃ abhavissa, vassasahassameva saddhammo tiṭṭheyya.	“Ānanda, if females had not gained the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One, the spiritual life would have lasted long. The true Dharma would have remained for a thousand years.
Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissati.	But since they have gained the going forth, now the spiritual life will not last long.
Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.	The true Dharma will remain only five hundred years.
Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṃsiyāni honti corehi kumbhatthenakehi;	It’s like those families with many women and few men. They’re easy prey for bandits and thieves.
evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.	In the same way, the spiritual life does not last long in a Dharma and Training where females gain the going forth.
Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṃ taṃ sālikkhettaṃ na ciraṭṭhitikaṃ hoti;	It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long.
evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.	In the same way, the spiritual life does not last long in a Dharma and Training where females gain the going forth.
Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṃ taṃ ucchukkhettaṃ na ciraṭṭhitikaṃ hoti;	It’s like a field full of sugar cane. Once the disease called ‘red rot’ attacks, it doesn’t last long.
evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.	In the same way, the spiritual life does not last long in a Dharma and Training where females gain the going forth.
Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṃ bandheyya yāvadeva udakassa anatikkamanāya;	As a man might build a dyke around a large lake as a precaution against the water overflowing,
evamevaṃ kho, ānanda, mayā paṭikacceva bhikkhunīnaṃ aṭṭha garudhammā paññattā yāvajīvaṃ anatikkamanīyā”ti.	in the same way as a precaution I’ve prescribed the eight dharmas of respect as not to be transgressed so long as life lasts.”

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AN 8.52 Ovāda: An Adviser for Nuns

52. Ovādasutta	52. An Adviser for Nuns
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“katihi nu kho, bhante, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo”ti?	“Sir, how many Dharmas should a monk have to be agreed on as an adviser for nuns?”
“Aṭṭhahi kho, ānanda, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo.	“Ānanda, a monk with eight Dharmas may be agreed on as an adviser for nuns.
Katamehi aṭṭhahi?	What eight?
Idhānanda, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	Firstly, a monk is ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;	They’re learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;	Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;	They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
paṭibalo hoti bhikkhunisaṃghassa dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ;	They’re able to educate, encourage, fire up, and inspire the community of nuns.
yebhuyyena bhikkhunīnaṃ piyo hoti manāpo;	They’re likable and agreeable to most of the nuns.
na kho panetaṃ bhagavantaṃ uddissa pabbajitāya kāsāyavatthavasanāya garudhammaṃ ajjhāpannapubbo hoti;	They have never previously sexually harassed any woman wearing the ocher robe who has gone forth in the Buddha’s name.
vīsativasso vā hoti atirekavīsativasso vā.	They have been ordained for twenty years or more.
Imehi kho, ānanda, aṭṭhahi dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo”ti.	A monk with these eight Dharmas may be agreed on as an adviser for nuns.”

AN 8.53 Saṅkhitta: Brief Advice to Gotamī

53. Saṅkhittasutta	53. Brief Advice to Gotamī
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā mahāpajāpatī gotamī bhagavantaṃ etadavoca:	Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him:
“Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Ye kho tvaṃ, gotami, dhamme jāneyyāsi:	“Gotamī, you might know that certain things
‘ime dhammā sarāgāya saṃvattanti, no virāgāya;	lead to passion, not dispassion;
saṃyogāya saṃvattanti, no visaṃyogāya;	to being fettered, not to being unfettered;
ācayāya saṃvattanti, no apacayāya;	to accumulation, not dispersal;
mahicchatāya saṃvattanti, no appicchatāya;	to more desires, not fewer;
asantuṭṭhiyā saṃvattanti, no santuṭṭhiyā;	to discontentment, not contentment;
saṅgaṇikāya saṃvattanti, no pavivekāya;	to crowding, not seclusion;
kosajjāya saṃvattanti, no vīriyārambhāya;	to laziness, not energy;
dubbharatāya saṃvattanti, no subharatāyā’ti,	to being hard to look after, not being easy to look after.
ekaṃsena, gotami, dhāreyyāsi:	You should definitely bear in mind that these things are
‘neso dhammo, neso vinayo, netaṃ satthusāsanan’ti.	not The Dharma, not the training, and not the Teacher’s instructions.
Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi:	You might know that certain things
‘ime dhammā virāgāya saṃvattanti, no sarāgāya;	lead to dispassion, not passion;
visaṃyogāya saṃvattanti, no saṃyogāya;	to being unfettered, not to being fettered;
apacayāya saṃvattanti, no ācayāya;	to dispersal, not accumulation;
appicchatāya saṃvattanti, no mahicchatāya;	to fewer desires, not more;
santuṭṭhiyā saṃvattanti, no asantuṭṭhiyā;	to contentment, not discontentment;
pavivekāya saṃvattanti, no saṅgaṇikāya;	to seclusion, not crowding;
vīriyārambhāya saṃvattanti, no kosajjāya;	to energy, not laziness;
subharatāya saṃvattanti, no dubbharatāyā’ti,	to being easy to look after, not being hard to look after.
ekaṃsena, gotami, dhāreyyāsi:	You should definitely bear in mind that these things are
‘eso dhammo, eso vinayo, etaṃ satthusāsanan’”ti.	The Dharma, the training, and the Teacher’s instructions.”

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AN 8.54 Dīghajāṇu: With Dīghajāṇu

54. Dīghajāṇusutta	54. With Dīghajāṇu
Ekaṃ samayaṃ bhagavā koliyesu viharati kakkarapattaṃ nāma koliyānaṃ nigamo.	At one time the Buddha was staying in the land of the Koliyans, where they have a town named Kakkarapatta.
Atha kho dīghajāṇu koliyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dīghajāṇu koliyaputto bhagavantaṃ etadavoca:	Then Dīghajāṇu the Kolyian went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“mayaṃ, bhante, gihī kāmabhogino puttasambādhasayanaṃ ajjhāvasāma, kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ dhārayāma, jātarūparajataṃ sādayāma.	“Sir, we are laypeople who enjoy sensual pleasures and living at home with our children. We use sandalwood imported from Kāsi, we wear garlands, perfumes, and makeup, and we accept gold and money.
Tesaṃ no, bhante, bhagavā amhākaṃ tathā dhammaṃ desetu ye amhākaṃ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā”ti.	May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”
“Cattārome, byagghapajja, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.	“Byagghapajja, these four things lead to the welfare and happiness of someone from a good family in this life.
Katame cattāro?	What four?
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā.	Accomplishment in initiative, protection, good friendship, and balanced finances.
Katamā ca, byagghapajja, uṭṭhānasampadā?	And what is accomplishment in initiative?
Idha, byagghapajja, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti—	It’s when a respectable person earns a living by means such as
yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena—	farming, trade, raising cattle, archery, government service, or one of the professions.
tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.	They understand how to go about these things in order to complete and organize the work.
Ayaṃ vuccati, byagghapajja, uṭṭhānasampadā. (1: 1)	This is called accomplishment in initiative.
Katamā ca, byagghapajja, ārakkhasampadā?	And what is accomplishment in protection?
Idha, byagghapajja, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā.	It’s when someone from a good family owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
Te ārakkhena guttiyā sampādeti:	They ensure it is guarded and protected, thinking:
‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.	‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
Ayaṃ vuccati, byagghapajja, ārakkhasampadā. (2: 2)	This is called accomplishment in protection.
Katamā ca, byagghapajja, kalyāṇamittatā?	And what is accomplishment in good friendship?
Idha, byagghapajja, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati.	It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Ayaṃ vuccati, byagghapajja, kalyāṇamittatā. (3: 3)	This is called accomplishment in good friendship.
Katamā ca, byagghapajja, samajīvitā?	And what is accomplishment in balanced finances?
Idha, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.	It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Seyyathāpi, byagghapajja, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti: ‘ettakena vā onataṃ, ettakena vā unnatan’ti;	It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
evamevaṃ kho, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.	In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Sacāyaṃ, byagghapajja, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti.	If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’
Sace panāyaṃ, byagghapajja, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti.	If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’
Yato ca khoyaṃ, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.	But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’
Ayaṃ vuccati, byagghapajja, samajīvitā.	This is called accomplishment in balanced finances.
Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri apāyamukhāni honti—	There are four drains on wealth that has been gathered in this way.
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.	Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni.	Suppose there was a large reservoir with four inlets and four drains.
Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya;	And someone was to open up the drains and close off the inlets,
devo ca na sammā dhāraṃ anuppaveccheyya.	and the heavens don’t provide enough rain.
Evañhi tassa, byagghapajja, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi;	You’d expect that large reservoir to dwindle, not expand.
evamevaṃ, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti—	In the same way, there are four drains on wealth that has been gathered in this way.
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.	Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri āyamukhāni honti—	There are four inlets for wealth that has been gathered in this way.
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko.	Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni.	Suppose there was a large reservoir with four inlets and four drains.
Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya;	And someone was to open up the inlets and close off the drains,
devo ca sammā dhāraṃ anuppaveccheyya.	and the heavens provide plenty of rain.
Evañhi tassa, byagghapajja, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni;	You’d expect that large reservoir to expand, not dwindle.
evamevaṃ kho, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti—	In the same way, there are four inlets for wealth that has been gathered in this way.
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. (4: 4)	Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Ime kho, byagghapajja, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.	These are the four things that lead to the welfare and happiness of a respectable person in this life.
Cattārome, byagghapajja, dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāya.	These four things lead to the welfare and happiness of a respectable person in future lives.
Katame cattāro?	What four?
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.	Accomplishment in faith, ethics, generosity, and wisdom.
Katamā ca, byagghapajja, saddhāsampadā?	And what is accomplishment in faith?
Idha, byagghapajja, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a respectable person has faith in the Realized One’s awakening:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ayaṃ vuccati, byagghapajja, saddhāsampadā. (1: 5)	This is called accomplishment in faith.
Katamā ca, byagghapajja, sīlasampadā?	And what is accomplishment in ethics?
Idha, byagghapajja, kulaputto pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.
Ayaṃ vuccati, byagghapajja, sīlasampadā. (2: 6)	This is called accomplishment in ethics.
Katamā ca, byagghapajja, cāgasampadā?	And what is accomplishment in generosity?
Idha, byagghapajja, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.	It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ vuccati, byagghapajja, cāgasampadā. (3: 7)	This is called accomplishment in generosity.
Katamā ca, byagghapajja, paññāsampadā?	And what is accomplishment in wisdom?
Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ vuccati, byagghapajja, paññāsampadā. (4: 8)	This is called accomplishment in wisdom.
Ime kho, byagghapajja, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyāti.	These are the four things that lead to the welfare and happiness of a respectable person in future lives.
Uṭṭhātā kammadheyyesu,	They’re enterprising in the workplace,
appamatto vidhānavā;	diligent in managing things,
Samaṃ kappeti jīvikaṃ,	they balance their finances,
sambhataṃ anurakkhati.	and preserve their wealth.
Saddho sīlena sampanno,	Faithful, accomplished in ethics,
vadaññū vītamaccharo;	kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,	they always purify the path
sotthānaṃ samparāyikaṃ.	to well-being in lives to come.
Iccete aṭṭha dhammā ca,	And so these eight Dharmas
saddhassa gharamesino;	of a faithful householder
Akkhātā saccanāmena,	are declared by the one who is truly named
ubhayattha sukhāvahā.	to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,	welfare and benefit in this life,
samparāyasukhāya ca;	and happiness in the future lives.
Evametaṃ gahaṭṭhānaṃ,	This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.	merit grows by generosity.”

❧

AN 8.55 Ujjaya: With Ujjaya

55. Ujjayasutta	55. With Ujjaya
Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“mayaṃ, bho gotama, pavāsaṃ gantukāmā.	“Master Gotama, we wish to travel abroad.
Tesaṃ no bhavaṃ gotamo amhākaṃ tathā dhammaṃ desetu—ye amhākaṃ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā”ti.	May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”
“Cattārome, brāhmaṇa, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti, diṭṭhadhammasukhāya.	“Brahmin, these four things lead to the welfare and happiness of a respectable person in this life.
Katame cattāro?	What four?
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā.	Accomplishment in initiative, protection, good friendship, and balanced finances.
Katamā ca, brāhmaṇa, uṭṭhānasampadā?	And what is accomplishment in initiative?
Idha, brāhmaṇa, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti—	A respectable person may earn a living by means such as
yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena—	farming, trade, raising cattle, archery, government service, or one of the professions.
tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.	They understand how to go about these things in order to complete and organize the work.
Ayaṃ vuccati, brāhmaṇa, uṭṭhānasampadā. (1: 1)	This is called accomplishment in initiative.
Katamā ca, brāhmaṇa, ārakkhasampadā?	And what is accomplishment in protection?
Idha, brāhmaṇa, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā, bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā.	It’s when a respectable person owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
Te ārakkhena guttiyā sampādeti:	They ensure it is guarded and protected, thinking:
‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.	‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
Ayaṃ vuccati, brāhmaṇa, ārakkhasampadā. (2: 2)	This is called accomplishment in protection.
Katamā ca, brāhmaṇa, kalyāṇamittatā?	And what is accomplishment in good friendship?
Idha, brāhmaṇa, kulaputto yasmiṃ gāme vā nigame vā paṭivasati tatra ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati.	It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Ayaṃ vuccati, brāhmaṇa, kalyāṇamittatā. (3: 3)	This is called accomplishment in good friendship.
Katamā ca, brāhmaṇa, samajīvitā?	And what is accomplishment in balanced finances?
Idha, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.	It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti: ‘ettakena vā onataṃ, ettakena vā unnatan’ti;	It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
evamevaṃ kho, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.	In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Sacāyaṃ, brāhmaṇa, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti.	If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’
Sace panāyaṃ, brāhmaṇa, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti.	If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’
Yato ca khoyaṃ, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti,	But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’
ayaṃ vuccati, brāhmaṇa, samajīvitā.	This is called accomplishment in balanced finances.
Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri apāyamukhāni honti—	There are four drains on wealth that has been gathered in this way.
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.	Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi;	Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand.
evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti—	In the same way, there are four drains on wealth that has been gathered in this way.
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.	Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri āyamukhāni honti—	There are four inlets for wealth that has been gathered in this way.
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko.	Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni;	Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle.
evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti—	In the same way, there are four inlets for wealth that has been gathered in this way.
na itthidhutto … pe … kalyāṇasampavaṅko. (4: 4)	Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.	These are the four things that lead to the welfare and happiness of a respectable person in this life.
Cattārome, brāhmaṇa, kulaputtassa dhammā samparāyahitāya saṃvattanti samparāyasukhāya.	These four things lead to the welfare and happiness of a respectable person in future lives.
Katame cattāro?	What four?
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.	Accomplishment in faith, ethics, generosity, and wisdom.
Katamā ca, brāhmaṇa, saddhāsampadā?	And what is accomplishment in faith?
Idha, brāhmaṇa, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a respectable person has faith in the Realized One’s awakening:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ayaṃ vuccati, brāhmaṇa, saddhāsampadā. (1: 5)	This is called accomplishment in faith.
Katamā ca, brāhmaṇa, sīlasampadā?	And what is accomplishment in ethics?
Idha, brāhmaṇa, kulaputto pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.
Ayaṃ vuccati, brāhmaṇa, sīlasampadā. (2: 6)	This is called accomplishment in ethics.
Katamā ca, brāhmaṇa, cāgasampadā?	And what is accomplishment in generosity?
Idha, brāhmaṇa, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato.	It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ vuccati, brāhmaṇa, cāgasampadā. (3: 7)	This is called accomplishment in generosity.
Katamā ca, brāhmaṇa, paññāsampadā?	And what is accomplishment in wisdom?
Idha, brāhmaṇa, kulaputto paññavā hoti … pe … sammā dukkhakkhayagāminiyā.	It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ vuccati, brāhmaṇa, paññāsampadā. (4: 8)	This is called accomplishment in wisdom.
“Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyāti.	These are the four things that lead to the welfare and happiness of a respectable person in future lives.
Uṭṭhātā kammadheyyesu,	They’re enterprising in the workplace,
appamatto vidhānavā;	diligent in managing things,
Samaṃ kappeti jīvikaṃ,	they balance their finances,
sambhataṃ anurakkhati.	and preserve their wealth.
Saddho sīlena sampanno,	Faithful, accomplished in ethics,
vadaññū vītamaccharo;	kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,	they always purify the path
sotthānaṃ samparāyikaṃ.	to well-being in lives to come.
Iccete aṭṭha dhammā ca,	And so these eight Dharmas
saddhassa gharamesino;	of a faithful householder
Akkhātā saccanāmena,	are declared by the one who is truly named
ubhayattha sukhāvahā.	to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,	welfare and benefit in this life,
samparāyasukhāya ca;	and happiness in the next.
Evametaṃ gahaṭṭhānaṃ,	This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.	merit grows by generosity.”

❧

AN 8.56 Bhaya: Danger

56. Bhayasutta	56. Danger
“‘Bhayan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.	“monks, ‘danger’ is a term for sensual pleasures.
‘Dukkhan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.	‘Suffering’,
‘Rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.	‘disease’,
‘Gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.	‘boil’,
‘Sallan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.	‘dart’,
‘Saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.	‘tie’,
‘Paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.	‘bog’,
‘Gabbho’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.	and ‘womb’ are terms for sensual pleasures.
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṃ adhivacanaṃ?	And why is ‘danger’ a term for sensual pleasures?
Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṃ adhivacanaṃ.	Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.
Kasmā ca, bhikkhave, ‘dukkhan’ti … pe …	And why are ‘suffering’,
‘rogo’ti …	‘disease’,
‘gaṇḍo’ti …	‘boil’,
‘sallan’ti …	‘dart’,
‘saṅgo’ti …	‘tie’,
‘paṅko’ti …	‘bog’,
‘gabbho’ti kāmānametaṃ adhivacanaṃ?	and ‘womb’ terms for sensual pleasures?
Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṃ adhivacanaṃ.	Someone who is caught up in sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures.
Bhayaṃ dukkhañca rogo ca,	Danger, suffering, and disease,
gaṇḍo sallañca saṅgo ca;	boil, dart, and tie,
Paṅko gabbho ca ubhayaṃ,	and bogs and wombs both.
ete kāmā pavuccanti;	These describe the sensual pleasures
Yattha satto puthujjano.	to which ordinary people are attached.
Otiṇṇo sātarūpena,	Swamped by things that seem pleasant,
puna gabbhāya gacchati;	you go to another womb.
Yato ca bhikkhu ātāpī,	But when a monk is ardent,
sampajaññaṃ na riccati.	and doesn’t forget awareness,
So imaṃ palipathaṃ duggaṃ,	in this way they transcend
atikkamma tathāvidho;	this grueling swamp.
Pajaṃ jātijarūpetaṃ,	They watch this population as it trembles,
phandamānaṃ avekkhatī”ti.	fallen into rebirth and old age.”

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AN 8.57 Paṭhamaāhuneyya: Worthy of Offerings to the Gods (1st)

57. Paṭhamaāhuneyyasutta	57. Worthy of Offerings to the Gods (1st)
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;	They’re learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko;	They have good friends, companions, and associates.
sammādiṭṭhiko hoti, sammādassanena samannāgato;	They have right view, possessing right perspective.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati;	They recollect many kinds of past lives, with features and details.
dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti;	With clairvoyance that is purified and surpasses the human, they see how sentient beings are reborn according to their deeds.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 8.58 Dutiyaāhuneyya: Worthy of Offerings to the Gods (2nd)

58. Dutiyaāhuneyyasutta	58. Worthy of Offerings to the Gods (2nd)
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	“A monk with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;	They’re learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
āraññiko hoti pantasenāsano;	They live in the wilderness, in remote lodgings.
aratiratisaho hoti, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati;	They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose.
bhayabheravasaho hoti, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati;	They prevail over fear and terror, and live having mastered fear and terror whenever they arose.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 8.59 Paṭhamapuggala: Eight People (1st)

59. Paṭhamapuggalasutta	59. Eight People (1st)
“Aṭṭhime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa?	“monks, these eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame aṭṭha?	What eight?
Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno.	The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassāti.	These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Cattāro ca paṭipannā,	Four practicing the path,
cattāro ca phale ṭhitā;	and four established in the fruit.
Esa saṅgho ujubhūto,	This is the upright Saṅgha,
paññāsīlasamāhito.	with wisdom, ethics, and undistractible-lucidity.
Yajamānānaṃ manussānaṃ,	For humans, those merit-seeking creatures,
Puññapekkhāna pāṇinaṃ;	who sponsor sacrifices,
Karotaṃ opadhikaṃ puññaṃ,	making merit with attachments,
Saṅghe dinnaṃ mahapphalan”ti.	what is given to the Saṅgha is very fruitful.”

AN 8.60 Dutiyapuggala: Eight People (2nd)

60. Dutiyapuggalasutta	60. Eight People (2nd)
“Aṭṭhime, bhikkhave, puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassa.	“monks, these eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame aṭṭha?	What eight?
Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā, arahattāya paṭipanno.	The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassāti.	These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Cattāro ca paṭipannā,	Four practicing the path,
cattāro ca phale ṭhitā;	and four established in the fruit.
Esa saṅgho samukkaṭṭho,	This is the exalted Saṅgha,
sattānaṃ aṭṭha puggalā.	the eight people among sentient beings.
Yajamānānaṃ manussānaṃ,	For humans, those merit-seeking creatures,
puññapekkhāna pāṇinaṃ;	who sponsor sacrifices,
Karotaṃ opadhikaṃ puññaṃ,	making merit with attachments,
ettha dinnaṃ mahapphalan”ti.	what’s given here is very fruitful.”
Aṅguttara Nikāya 8	Numbered Discourses 8

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§ – AN 8 vagga 7 Bhūmicāla: Earthquakes

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7. Bhūmicālavagga

7. Earthquakes

AN 8.61 Icchā: Desire

61. Icchāsutta	61. Desire
“Aṭṭhime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, there are eight kinds of people found in the world.
Katame aṭṭha?	What eight?
Idha, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	First, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati ghaṭati vāyamati lābhāya.	They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati.	But material possessions don’t come to them.
So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:	This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (1)	a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati ghaṭati vāyamati lābhāya.	They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati.	And material possessions do come to them.
So tena lābhena majjati pamajjati pamādamāpajjati.	And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:	This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca madī ca pamādī ca, cuto ca saddhammā’. (2)	a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati na ghaṭati na vāyamati lābhāya.	They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho nuppajjati.	And material possessions don’t come to them.
So tena alābhena socati, kilamati, paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:	This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (3)	a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.	They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati.	But material possessions do come to them.
So tena lābhena majjati, pamajjati, pamādamāpajjati.	And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:	This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca madī ca, pamādī ca, cuto ca saddhammā’. (4)	a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati ghaṭati vāyamati lābhāya.	They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati.	But material possessions don’t come to them.
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:	This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (5)	a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati ghaṭati vāyamati lābhāya.	They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati.	And material possessions do come to them.
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati.	But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:	This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (6)	a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.	They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati.	And material possessions don’t come to them.
So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:	This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (7)	a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.	They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho uppajjati.	But material possessions do come to them.
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati.	But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:	This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (8)	a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
Ime kho, bhikkhave, aṭṭha puggalā santo saṃvijjamānā lokasmin”ti.	These are the eight people found in the world.”

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AN 8.62 Alaṃ: Good Enough

62. Alaṃsutta	62. Good Enough
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.	“monks, a monk with six Dharmas is good enough for themselves and others.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu;	A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;	They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	Understanding the meaning and The Dharma, they practice accordingly.
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;	They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. (1)	A monk with these six Dharmas is good enough for themselves and others.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.	A monk with five Dharmas is good enough for themselves and others.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;	A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;	They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	Understanding the meaning and The Dharma, they practice accordingly.
kalyāṇavāco ca hoti … pe … atthassa viññāpaniyā;	They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. (2)	A monk with these five Dharmas is good enough for themselves and others.
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ.	A monk with four Dharmas is good enough for themselves but not for others.
Katamehi catūhi?	What four?
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu;	A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;	They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;	But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. (3)	A monk with these four Dharmas is good enough for themselves but not for others.
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ nālaṃ attano.	A monk with four Dharmas is good enough for others but not for themselves.
Katamehi catūhi?	What four?
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu;	A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;	But they don’t examine the meaning of Dharmas they’ve memorized.
na ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;	Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti kalyāṇavākkaraṇo … pe … atthassa viññāpaniyā;	They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti … pe … sabrahmacārīnaṃ.	They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. (4)	A monk with these four Dharmas is good enough for others but not for themselves.
Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ.	A monk with three Dharmas is good enough for themselves but not for others.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;	A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;	They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;	But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. (5)	A monk with these three Dharmas is good enough for themselves but not for others.
Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.	A monk with three Dharmas is good enough for others but not for themselves.
Katamehi tīhi?	What three?
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;	A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;	But they don’t examine the meaning of Dharmas they’ve memorized.
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;	Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti … pe … atthassa viññāpaniyā;	They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. (6)	A monk with these three Dharmas is good enough for others but not for themselves.
Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.	A monk with two Dharmas is good enough for themselves but not for others.
Katamehi dvīhi?	What two?
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;	A monk is not quick-witted when it comes to skillful Dharmas.
no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti;	And they don’t readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;	But they examine the meaning of Dharmas they have memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti … pe … atthassa viññāpaniyā;	They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti … pe … sabrahmacārīnaṃ.	They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. (7)	A monk with these two Dharmas is good enough for themselves but not for others.
Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.	A monk with two Dharmas is good enough for others but not for themselves.
Katamehi dvīhi?	What two?
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;	A monk is not quick-witted when it comes to skillful Dharmas.
no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti;	And they don’t readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;	Nor do they examine the meaning of Dharmas they’ve memorized.
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;	Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;	But they’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano”ti. (8)	A monk with these two Dharmas is good enough for others but not for themselves.”

❧

AN 8.63 Saṅkhitta: A Teaching in Brief

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|| MA ⁷⁶ &nbsp &nbsp FLP &nbsp &nbsp X-doc
(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^8.63.1 – (4bv brahma vihāras done simultaneously with 4 jhānas)
AN ^8.63.1.1 – (4bv #1: mettā me ceto-vimutti)
AN ^8.63.1.1.2 – (combine 4bv with samādhi in 3 ways for four jhānas)
AN ^8.63.1.2 – (4Bv #2: karuṇā me ceto-vimutti)
AN ^8.63.1.2.2 – (combine 4bv with samādhi in 3 ways for four jhānas)
AN ^8.63.1.3 – (4Bv #3: muditā me ceto-vimutti)
AN ^8.63.1.3.2 – (combine 4bv with samādhi in 3 ways for four jhānas)
AN ^8.63.1.4 – (4Bv #4: upekkhā me ceto-vimutti)
AN ^8.63.1.4.2 – (combine 4bv with samādhi in 3 ways for four jhānas)
AN ^8.63.2 – (4sp sati-'paṭṭhāna done simultaneously with 4 jhānas)
AN ^8.63.2.1 – (4sp #1: seeing body as it actually is)
AN ^8.63.2.1.2 – (combine 4sp with samādhi in 3 ways for four jhānas)
AN ^8.63.2.2 – (4sp #2: seeing sensations as they actually are)
AN ^8.63.2.2.2 – (combine 4sp with samādhi in 3 ways for four jhānas)
AN ^8.63.2.3 – (4sp #3: seeing the mind as it actually is)
AN ^8.63.2.3.2 – (combine 4sp with samādhi in 3 ways for four jhānas)
AN ^8.63.2.4 – (4sp #4: seeing Dharma as it actually is)
AN ^8.63.2.4.2 – (combine 4sp with samādhi in 3 ways for four jhānas)
AN ^8.63.3 – (all of these jhānas and samādhis and sati are done simultaneously in all four postures: is blissful and comfortable)
AN ^8.63.4 – (conclusion: monk practicing in this way becomes an arahant)

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Evamevaṃ panidhekacce moghapurisā mamaññeva ajjhesanti.	“This is exactly how some foolish people ask me for something.
Dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī”ti.	But when The Dharma has been explained they think only of following me around.”
“Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti.	“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”

(remove 5 hindrances with right effort)

“Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ:	“Well then, monk, you should train like this:
‘ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantī’ti.	‘My mind will be steady and well settled internally. And bad, unskillful Dharmas that have arisen will not occupy my mind.’
Evañhi te, bhikkhu, sikkhitabbaṃ.	That’s how you should train.

§63.1 – (4bv brahma vihāras done simultaneously with 4 jhānas)

§1.1 – (4bv #1: mettā me ceto-vimutti)

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Yato kho te, bhikkhu, ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṃ sikkhitabbaṃ:	When your mind is steady and well settled internally, and bad, unskillful Dharmas that have arisen don’t occupy your mind, then you should train like this:
‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.	‘I will develop the heart’s release by friendly-kindness. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’
Evañhi te, bhikkhu, sikkhitabbaṃ.	That’s how you should train.

§1.2 – (combine 4bv with samādhi in 3 ways for four jhānas)

Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimous-observation.

[Doing this brahma-vihāra concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]

Yato kho, te bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ:

When this undistractible-lucidity is well developed and cultivated in this way, you should train like this:

§1.2 – (4Bv #2: karuṇā me ceto-vimutti)

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‘karuṇā me cetovimutti …

‘I will develop the heart’s release by compassion …’ …

§2.2 – (combine 4bv with samādhi in 3 ways for four jhānas)

…

[Doing this brahma-vihāra concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]

§1.3 – (4Bv #3: muditā me ceto-vimutti)

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muditā me cetovimutti …

‘I will develop the heart’s release by rejoicing in virtue …’ …

§3.2 – (combine 4bv with samādhi in 3 ways for four jhānas)

…

[Doing this brahma-vihāra concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]

§1.4 – (4Bv #4: upekkhā me ceto-vimutti)

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upekkhā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.	‘I will develop the heart’s release by equanimous-observation. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’
Evañhi te, bhikkhu, sikkhitabbaṃ.	That’s how you should train.

§4.2 – (combine 4bv with samādhi in 3 ways for four jhānas)

Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

[Doing this brahma-vihāra concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]

§63.2 – (4sp sati-'paṭṭhāna done simultaneously with 4 jhānas)

§2.1 – (4sp #1: seeing body as it actually is)

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Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ:	When this undistractible-lucidity is well developed and cultivated in this way, you should train like this:
‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti.	‘I’ll meditate continuously seeing the body as a body [as it actually is], ardent, lucidly-discerning, and rememberful, rid of desire and aversion for the world.’
Evañhi te, bhikkhu, sikkhitabbaṃ.	That’s how you should train.

§1.2 – (combine 4sp with samādhi in 3 ways for four jhānas)

Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

[Doing this sati-'paṭṭhāna concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]

Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ:

When this undistractible-lucidity is well developed and cultivated in this way, you should train like this:

§2.2 – (4sp #2: seeing sensations as they actually are)

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‘vedanāsu …

‘I’ll meditate continuously seeing sensations as sensations [as they actually are]…’ …

§2.2 – (combine 4sp with samādhi in 3 ways for four jhānas)

[Doing this sati-'paṭṭhāna concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]

§2.3 – (4sp #3: seeing the mind as it actually is)

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citte …

‘I’ll meditate continuously seeing the mind as the mind [as it actually is]…’ …

§3.2 – (combine 4sp with samādhi in 3 ways for four jhānas)

[Doing this sati-'paṭṭhāna concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]

§2.4 – (4sp #4: seeing Dharma as it actually is)

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dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti.	‘I’ll meditate continuously seeing Dharma as Dharma [accurately and undistorted]—ardent, lucidly-discerning, and rememberful, rid of desire and aversion for the world.’
Evañhi te, bhikkhu, sikkhitabbaṃ.	That’s how you should train.

§4.2 – (combine 4sp with samādhi in 3 ways for four jhānas)

[Doing this sati-'paṭṭhāna concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]

§63.3 – (all of these jhānas and samādhis and sati are done simultaneously in all four postures: is blissful and comfortable)

Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, yena yeneva gagghasi phāsuṃyeva gagghasi, yattha yattha ṭhassasi phāsuṃyeva ṭhassasi, yattha yattha nisīdissasi phāsuṃyeva nisīdissasi, yattha yattha seyyaṃ kappessasi phāsuṃyeva seyyaṃ kappessasī”ti.

When this undistractible-lucidity is well developed and cultivated in this way, wherever you walk, you’ll walk comfortably. Wherever you stand, you’ll stand comfortably. Wherever you sit, you’ll sit comfortably. Wherever you lie down, you’ll lie down comfortably.”

§63.4 – (conclusion: monk practicing in this way becomes an arahant)

Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	When that monk had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then that monk, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

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AN 8.64 Gayāsīsa: At Gāyā Head

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AN ^8.64.1 - (1. I perceived light, but saw NO forms;)
AN ^8.64.2 - (2. I perceived light and saw forms;)
AN ^8.64.3 - (3. Associate and converse with devas;)
AN ^8.64.4 - (4. Know different classes/hosts/realms of devas)
AN ^8.64.5 - (5. What kind of kamma led to deva being reborn in that class)
AN ^8.64.6 - (6. Know result of kamma experienced as pleasure/pain in different deva classes;)
AN ^8.64.7 - (7. Know the result of kamma why devas have certain life span length;)
AN ^8.64.8 - (8. Buddha knows whether he previous lived with those devas or not;)
AN ^8.64.10 - (conclusion: knowledge and vision not complete until… these permutations satisfied)

64. Gayāsīsasutta	64. At Gāyā Head
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse.	At one time the Buddha was staying near Gāyā on Gāyā Head.
Tatra kho bhagavā bhikkhū āmantesi … pe …	There the Buddha addressed the monks:

§64.1 – (1. I perceived light, but saw NO forms;)

“pubbāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi. (1)	“monks, before my awakening—when I was still not awake but intent on awakening—I perceived light but did not see material-forms.
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ rūpāni ca passeyyaṃ;	‘What if I were to both perceive light and see material-forms?
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.	Then my knowledge and vision would become even more purified.’

§64.2 – (2. I perceived light and saw forms;)

So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi;	So after some time, living alone, withdrawn, diligent, ardent, and resolute, I perceived light and saw material-forms.
no ca kho tāhi devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi. (2)	But I didn’t associate with those deities, converse, or engage in discussion.
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ;	‘What if I were to perceive light and see material-forms; and associate with those deities, converse, and engage in discussion?
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.	Then my knowledge and vision would become even more purified.’

§64.3 – (3. Associate and converse with devas;)

So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi;	So after some time … I perceived light and saw material-forms. And I associated with those deities, conversed, and engaged in discussion.
no ca kho tā devatā jānāmi—	But I didn’t know which
imā devatā amukamhā vā amukamhā vā devanikāyāti. (3)	orders of gods those deities came from.
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ:	‘What if I were to perceive light and see material-forms; and associate with those deities, converse, and engage in discussion;
“imā devatā amukamhā vā amukamhā vā devanikāyā”ti;	and find out which orders of gods those deities come from?
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.	Then my knowledge and vision would become even more purified.’

§64.4 – (4. Know different classes/hosts/realms of devas)

So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi: ‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti;	So after some time … I perceived light and saw material-forms. And I associated with those deities … And I found out which orders of gods those deities came from.
no ca kho tā devatā jānāmi:	But I didn’t know what
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti … pe …	deeds caused those deities to be reborn there after passing away from here.

§64.5 – (5. What kind of kamma led to deva being reborn in that class)

tā ca devatā jānāmi:	So after some time … I found out what
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti;	deeds caused those deities to be reborn there after passing away from here.
no ca kho tā devatā jānāmi:	But I didn’t know what
‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti … pe …	deeds caused those deities to have such food and such an experience of pleasure and pain.

§64.6 – (6. Know result of kamma experienced as pleasure/pain in different deva classes;)

tā ca devatā jānāmi:	So after some time … I found out what
‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti;	deeds caused those deities to have such food and such an experience of pleasure and pain.
no ca kho tā devatā jānāmi:	But I didn’t know that
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti … pe …	these deities have a life-span of such a length.

§64.7 – (7. Know the result of kamma why devas have certain life span length;)

tā ca devatā jānāmi:	So after some time … I found out that
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti;	these deities have a life-span of such a length.
no ca kho tā devatā jānāmi yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti. (4–7.)	But I didn’t know whether or not I had previously lived together with those deities.
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ:	‘What if I were to perceive light and see material-forms; and associate with those deities, converse, and engage in discussion;
“imā devatā amukamhā vā amukamhā vā devanikāyā”ti, tā ca devatā jāneyyaṃ:	and find out which orders of gods those deities come from;
“imā devatā imassa kammassa vipākena ito cutā tattha upapannā”ti, tā ca devatā jāneyyaṃ:	and what deeds caused those deities to be reborn there after passing away from here;
“imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo”ti, tā ca devatā jāneyyaṃ:	and what deeds caused those deities to have such food and such an experience of pleasure and pain;
“imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā”ti, tā ca devatā jāneyyaṃ yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti;	and that these deities have a life-span of such a length; and whether or not I have previously lived together with those deities.
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.	Then my knowledge and vision would become even more purified.’

§64.8 – (8. Buddha knows whether he previous lived with those devas or not;)

So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi: ‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti, tā ca devatā jānāmi: ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jānāmi: ‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti, tā ca devatā jānāmi:	So after some time …
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti, tā ca devatā jānāmi yadi vā me devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti. (8)	I found out whether or not I have previously lived together with those deities.

§64.10 – (conclusion: knowledge and vision not complete until… these permutations satisfied)

Yāvakīvañca me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	As long as my knowledge and vision about the deities was not fully purified from these eight perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca kho me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ;	But when my knowledge and vision about the deities was fully purified from these eight perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
ñāṇañca pana me dassanaṃ udapādi;	Knowledge and vision arose in me:
akuppā me cetovimutti; ayamantimā jāti natthi dāni punabbhavo”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

❧

AN 8.65 Abhibhāyatana: Dimensions of Mastery

all

(see 8 abhi-bh-āyatana for more detail)
(2022 SP-FLUENT translation by frankk‍)

65. Abhibhāyatanasutta	65. Dimensions of Mastery
“Aṭṭhimāni, bhikkhave, abhibhāyatanāni.	“monks, there are these eight dimensions of mastery.
Katamāni aṭṭha?	What eight?

(1. Perceives internal rūpa, sees external rūpa limited)


1. ajjhattaṃ rūpa-saññī eko bahiddhā rūpāni passati	1. With the mind percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni.	that are limited, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ paṭhamaṃ abhibh'-āyatanaṃ.	This is the first dimension of mastery [of knowledge and vision].

(2. Perceives internal rūpa, sees external rūpa measureless)


2. ♦ “ajjhattaṃ rūpa-saññī eko bahiddhā rūpāni passati	2. With the mind percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.	that are measureless, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ dutiyaṃ abhibh'-āyatanaṃ.	This is the second dimension of mastery [of knowledge and vision].

(3. Does not perceive internal rūpa, sees external rūpa limited)


3. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni. ‘	that are limited, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ tatiyaṃ abhibh-āyatanaṃ.	This is the third dimension of mastery [of knowledge and vision].

(4. Does not perceive internal rūpa, sees external rūpa measureless)


4. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.	that are measureless, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ catutthaṃ abhibh'-āyatanaṃ.	This is the fourth dimension of mastery [of knowledge and vision].

(5-8 usually start with one of the 31 body parts of suitable color)


	[For the next four dimensions, the meditator can directly conjure up a visual perception of a chosen color as the ‘external form’, but the preferred way is to use one of the 31 body parts of an external being as a starting point, then focus on the dominant color of that body part. For example, bones are white, blood is red, hair is black/dark-blue, urine is yellow.]

(5. Does not perceives internal rūpa, sees external rūpa blue color)


5. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	that are blue, blue in their color, blue in their features, blue in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ pañcamaṃ abhibh'-āyatanaṃ.	This is the fifth dimension of mastery [of knowledge and vision].

(6. Does not perceives internal rūpa, sees external rūpa yellow color)


6. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	that are yellow, yellow in their color, yellow in their features, yellow in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ chaṭṭhaṃ abhibh'-āyatanaṃ.	This is the sixth dimension of mastery [of knowledge and vision].

(7. Does not perceives internal rūpa, sees external rūpa red color)


7. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	that are red, red in their color, red in their features, red in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ sattamaṃ abhibh'-āyatanaṃ.	This is the seventh dimension of mastery [of knowledge and vision].

(8. Does not perceives internal rūpa, sees external rūpa white color)


8. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	That are white, white in their color, white in their features, white in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ aṭṭhamaṃ abhibh'-āyatanaṃ.	This is the eighth dimension of mastery [of knowledge and vision].

Imāni kho, bhikkhave, aṭṭha abhibhāyatanānī”ti. (8)

These are the eight dimensions of mastery.”

❧

AN 8.66 Vimokkha: Liberations

all

(see 8 vimokkha for more detail)
(2022 SP-FLUENT translation by frankk‍)

66. Vimokkhasutta	66. Liberations
“Aṭṭhime, bhikkhave, vimokkhā.	“monks, there are these eight liberations.
Katame aṭṭha?	What are they?

(1. Has rūpa, sees rūpa)

rūpī rūpāni passati.	[From a samādhi where the mind can perceive the 5 senses, the meditator] sees form [internally and externally, his own body and external objects].
ayaṃ paṭhamo vimokkho.	This is the first liberation.
	[All four jhānas can fall under this first liberation, though the primary one must be the imperturbable version of 4th jhāna since only there is it strong and reliable enough to have all day luminosity, divine eye, and ability to see internal body organs and their colors as in the 8 abhi-bha-ayatana.]

(2. Doesn’t perceive internal rūpa, perceives external rūpa)


“ajjhattaṃ a-rūpa-saññī,	[From a samādhi where the mind is no longer connected to the 5 senses of the body, the meditator] can not see his own body and internal organs,
bahiddhā rūpāni passati.	but he can see external forms [and their colors as described in 8 abhi-bha-ayatana].
ayaṃ dutiyo vimokkho.	This is the second liberation.
	[The four jhānas are not included in the second liberation, since one is in a formless attainment where one can not perceive the physical body.]

(3. Focused on ‘subha’ beautiful)


“subha-nteva adhimutto hoti.	They’re focused only on ‘beauty’ [, a code word referring to metta, friendly-kindness, or any of the four brahma vihāras, the divine abidings].
	[Following the standard formula for brahma-vihāras, they pervade that energy in 8 directions.]
ayaṃ tatiyo vimokkho.	This is the third liberation.

(4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)


sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.
ayaṃ catuttho vimokkho.	This is the fourth liberation.

(5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)


sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.
ayaṃ pañcamo vimokkho.	This is the fifth liberation.

(6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)


sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.
ayaṃ chaṭṭho vimokkho.	This is the sixth liberation.

(7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)


sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of neither perception nor non-perception.
	[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]
ayaṃ sattamo vimokkho.	This is the seventh liberation.

(8. Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation)


sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati	they enter and remain in the cessation of perception and sensation.
ayaṃ aṭṭhamo vimokkho.	This is the eighth liberation.

Ime kho, bhikkhave, aṭṭha vimokkhā”ti.

These are the eight liberations.”

❧

AN 8.67 Anariyavohāra: Ignoble Expressions

67. Anariyavohārasutta	67. Ignoble Expressions
“Aṭṭhime, bhikkhave, anariyavohārā.	“monks, there are these eight ignoble expressions.
Katame aṭṭha?	What eight?
Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā.	Saying you’ve seen, heard, thought, or cognized something, but you haven’t. And saying you haven’t seen, heard, thought, or cognized something, and you have.
Ime kho, bhikkhave, aṭṭha anariyavohārā”ti.	These are the eight ignoble expressions.”

AN 8.68 Ariyavohāra: Noble Expressions

68. Ariyavohārasutta	68. Noble Expressions
“Aṭṭhime, bhikkhave, ariyavohārā.	“monks, there are these eight noble expressions.
Katame aṭṭha?	What eight?
Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā, diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.	Saying you haven’t seen, heard, thought, or cognized something, and you haven’t. And saying you’ve seen, heard, thought, or cognized something, and you have.
Ime kho, bhikkhave, aṭṭha ariyavohārā”ti.	These are the eight noble expressions.”

AN 8.69 Parisā: Assemblies

69. Parisāsutta	69. Assemblies
“Aṭṭhimā, bhikkhave, parisā.	“monks, there are these eight assemblies.
Katamā aṭṭha?	What eight?
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā.	The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ khattiyaparisaṃ upasaṅkamitā.	I recall having approached an assembly of hundreds of aristocrats.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā.	There I used to sit with them, converse, and engage in discussion.
Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti.	And my appearance and voice became just like theirs.
Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi.	I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Bhāsamānañca maṃ na jānanti:	But when I spoke they didn’t know:
‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti.	‘Who is this that speaks? Is it a god or a human?’
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi.	And when my Dhamma talk was finished I vanished.
Antarahitañca maṃ na jānanti:	But when I vanished they didn’t know:
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti.	‘Who was that who vanished? Was it a god or a human?’
Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ brāhmaṇaparisaṃ … pe …	I recall having approached an assembly of hundreds of brahmins …
gahapatiparisaṃ …	householders …
samaṇaparisaṃ …	ascetics …
cātumahārājikaparisaṃ …	the gods under the Four Great Kings …
tāvatiṃsaparisaṃ …	the gods under the Thirty-Three …
māraparisaṃ …	Māras …
brahmaparisaṃ upasaṅkamitā.	Brahmās.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā.	There too I used to sit with them, converse, and engage in discussion.
Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti.	And my appearance and voice became just like theirs.
Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi.	I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Bhāsamānañca maṃ na jānanti:	But when I spoke they didn’t know:
‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti.	‘Who is this that speaks? Is it a god or a human?’
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi.	And when my Dhamma talk was finished I vanished.
Antarahitañca maṃ na jānanti:	But when I vanished they didn’t know:
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti.	‘Who was that who vanished? Was it a god or a human?’
Imā kho, bhikkhave, aṭṭha parisā”ti.	These are the eight assemblies.”

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AN 8.70 Bhūmicāla: Earthquakes

70. Bhūmicālasutta	70. Earthquakes
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi:	Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda:
“gaṇhāhi, ānanda, nisīdanaṃ.	“Ānanda, get your sitting cloth.
Yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divāvihārāyā”ti.	Let’s go to the Cāpāla tree shrine for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out.
Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	When he was seated he said to Venerable Ānanda:
“Ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.	“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ;	But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṃ yāci:	He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.	“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Dutiyampi kho bhagavā … pe …	For a second time …
tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	And for a third time, the Buddha said to him:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.	“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā … pe … ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ;	But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṃ yāci:	He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.	“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī”ti.	“Go now, Ānanda, at your convenience.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā bhagavato avidūre aññatarasmiṃ rukkhamūle nisīdi.	“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
Atha kho māro pāpimā acirapakkante āyasmante ānande bhagavantaṃ etadavoca:	And then, not long after Ānanda had left, Māra the Wicked said to the Buddha:
“Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato.	“Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.	‘Wicked One, I will not become fully nirvana'd until I have monk disciples who are competent, educated, assured, learned, have memorized the Dharmas, and practice in line with the Dharmas; not until they practice appropriately, living in line with The Dharma; not until they’ve learned their tradition, and explain, teach, assert, establish, open, analyze, and make it clear; not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
Etarahi, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.	Today you do have such monk disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti … pe …	‘Wicked One, I will not become fully nirvana'd until I have nun disciples who are competent, educated, assured, learned …’ …
yāva me upāsakā na sāvakā bhavissanti … pe …	‘Wicked One, I will not become fully nirvana'd until I have layman disciples who are competent, educated, assured, learned …’ …
yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.	‘Wicked One, I will not become fully nirvana'd until I have laywoman disciples who are competent, educated, assured, learned …’ …
Etarahi, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.	Today you do have such laywoman disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato.	Sir, may the Blessed One now become fully nirvana'd! May the Holy One become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan’ti.	‘Wicked One, I will not become fully nirvana'd until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Etarahi, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.	Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato”ti.	Sir, may the Blessed One now become fully nirvana'd! May the Holy One become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.”
“Appossukko tvaṃ, pāpima, hohi. Naciraṃ tathāgatassa parinibbānaṃ bhavissati.	“Relax, Wicked One. The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.	Three months from now the Realized One will finally be nirvana'd.”
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji.	So at the Cāpāla tree shrine the Buddha, rememberful and aware, surrendered the life force.
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu.	When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration:
“Tulamatulañca sambhavaṃ,	“Comparing the incomparable with an extension of life,
Bhavasaṅkhāramavassaji muni;	the sage surrendered the life force.
Ajjhattarato samāhito,	Happy inside, undistractify-&-lucidifyd in samādhi,
Abhindi kavacamivattasambhavan”ti.	he broke his continued existence like a suit of armor.”
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“mahā vatāyaṃ bhūmicālo;	“That was a really big earthquake!
sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu.	That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?	What’s the cause, what’s the reason for a great earthquake?”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“mahā vatāyaṃ, bhante, bhūmicālo;	“Sir, that was a really big earthquake!
sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu.	That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?	What’s the cause, what’s the reason for a great earthquake?”
“Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.	“Ānanda, there are these eight causes and reasons for a great earthquake.
Katame aṭṭha?	What eight?
Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā; udakaṃ vāte patiṭṭhitaṃ; vāto ākāsaṭṭho hoti. So, ānanda, samayo yaṃ mahāvātā vāyanti; mahāvātā vāyantā udakaṃ kampenti; udakaṃ kampitaṃ pathaviṃ kampeti.	This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
Ayaṃ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya. (1)	This is the first cause and reason for a great earthquake.
Puna caparaṃ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti.	Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Ayaṃ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya. (2)	This is the second cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s belly, rememberful and aware. Then the earth shakes and rocks and trembles.
Ayaṃ, ānanda, tatiyo hetu, tatiyo paccayo mahato bhūmicālassa pātubhāvāya. (3)	This is the third cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the being intent on awakening comes out of his mother’s belly rememberful and aware, the earth shakes and rocks and trembles.
Ayaṃ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya. (4)	This is the fourth cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.
Ayaṃ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya. (5)	This is the fifth cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
Ayaṃ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya. (6)	This is the sixth cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One, rememberful and aware, surrenders the life force, the earth shakes and rocks and trembles.
Ayaṃ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya. (7)	This is the seventh cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One becomes fully nirvana'd through the natural dharma of nirvana, without anything left over, the earth shakes and rocks and trembles.
Ayaṃ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.	This is the eighth cause and reason for a great earthquake.
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti. (8)	These are the eight causes and reasons for a great earthquake.”
Aṅguttara Nikāya 8	Numbered Discourses 8

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§ – AN 8 vagga 8 Yamaka: Pairs

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8. Yamakavagga

8. Pairs

AN 8.71 Paṭhamasaddhā: Inspiring All Around (1st)

71. Paṭhamasaddhāsutta	71. Inspiring All Around (1st)
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā.	“monks, a monk is faithful but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.	‘How can I become faithful and ethical?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca,	When the monk is faithful and ethical,
evaṃ so tenaṅgena paripūro hoti.	they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto.	A monk is faithful and ethical, but not learned.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto cā’ti.	‘How can I become faithful, ethical, and learned?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca bahussuto ca,	When the monk is faithful, ethical, and learned,
evaṃ so tenaṅgena paripūro hoti.	they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca bahussuto ca, no ca dhammakathiko … pe …	A monk is faithful, ethical, and learned, but not a Dhamma speaker. …
dhammakathiko ca, no ca parisāvacaro … pe …	they don’t frequent assemblies …
parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti … pe …	they don’t teach Dhamma to the assembly with assurance …
visārado ca parisāya dhammaṃ deseti, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī … pe …	they don’t get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty …
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;	they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.	‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four jhānas when they want, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;	When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four jhānas when they want, and one who lives having realized the ending of defilements,
evaṃ so tenaṅgena paripūro hoti.	they’re complete in that respect.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.	A monk who has these eight Dharmas is inspiring all around, and is complete in every aspect.”

AN 8.72 Dutiyasaddhā: Inspiring All Around (2nd)

72. Dutiyasaddhāsutta	72. Inspiring All Around (2nd)
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā.	“A monk is faithful, but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.	‘How can I become faithful and ethical?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca,	When the monk is faithful and ethical,
evaṃ so tenaṅgena paripūro hoti.	they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto … pe …	A monk is faithful and ethical, but not learned. …
bahussuto ca, no ca dhammakathiko … pe …	they’re not a Dhamma speaker …
dhammakathiko ca, no ca parisāvacaro … pe …	they don’t frequent assemblies …
parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti … pe …	they don’t teach Dhamma to the assembly with assurance …
visārado ca parisāya dhammaṃ deseti, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati … pe …	they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form …
ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;	they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.	‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti. Ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā … pe … sacchikatvā upasampajja viharati;	When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements,
evaṃ so tenaṅgena paripūro hoti.	they’re complete in that respect.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.	A monk who has these eight Dharmas is inspiring all around, and is complete in every aspect.”

AN 8.73 Paṭhamamaraṇassati: remembering of Death (1st)

73. Paṭhamamaraṇassatisutta	73. remembering of Death (1st)
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, when remembering of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti.	But do you develop remembering of death?”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks said to the Buddha:
“ahaṃ kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (1)	That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live for another day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (2)	That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ upaḍḍhadivasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live for half a day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (3)	That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live as long as it takes to eat a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (4)	That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ upaḍḍhapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live as long as it takes to eat half a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (5)	That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (6)	That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (7)	That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:	Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.	“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?	“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:	“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.	‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (8)	That’s how I develop remembering of death.”
Evaṃ vutte, bhagavā te bhikkhū etadavoca:	When this was said, the Buddha said to those monks:
“yvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:	“The monks who develop remembering of death by wishing
‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:	to live for a day and night …
‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti; yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:	or to live for a day …
‘aho vatāhaṃ upaḍḍhadivasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:	or to live for half a day …
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti; yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:	or to live as long as it takes to eat a meal of alms-food …
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ upaḍḍhapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:	or to live as long as it takes to eat half a meal of alms-food …
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti—	or to live as long as it takes to chew and swallow four or five mouthfuls …
ime vuccanti, bhikkhave, ‘bhikkhū pamattā viharanti, dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya’.	These are called monks who live negligently. They slackly develop remembering of death for the ending of defilements.
Yo ca khvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:	But the monks who develop remembering of death by wishing
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:	to live as long as it takes to chew and swallow a single mouthful …
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti—	or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out …
ime vuccanti, bhikkhave, ‘bhikkhū appamattā viharanti, tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya’.	These are called monks who live diligently. They ardently develop remembering of death for the ending of defilements.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘appamattā viharissāma, tikkhaṃ maraṇassatiṃ bhāvayissāma āsavānaṃ khayāyā’ti.	‘We will live diligently. We will ardently develop remembering of death for the ending of defilements.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

❧

AN 8.74 Dutiyamaraṇassati: remembering of Death (2nd)

74. Dutiyamaraṇassatisutta	74. remembering of Death (2nd)
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Tatra kho bhagavā bhikkhū āmantesi … pe …	There the Buddha addressed the monks:
maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, when remembering of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
Kathaṃ bhāvitā ca, bhikkhave, maraṇassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā?	And how is remembering of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless?
Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya iti paṭisañcikkhati:	As day passes by and night draws close, a monk reflects:
‘bahukā kho me paccayā maraṇassa—	‘I might die of many causes.
ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya;	A snake might bite me, or a scorpion or centipede might sting me.
tena me assa kālakiriyā. So mama assa antarāyo.	And if I died from that it would be an obstacle to me.
Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ;	Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.
tena me assa kālakiriyā. So mama assa antarāyo’ti.	And if I died from that it would be an obstacle to me.’
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:	That monk should reflect:
‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti.	‘Are there any bad, unskillful Dharmas that I haven’t given up, which might be an obstacle to me if I die tonight?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘atthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	there are such bad, unskillful Dharmas. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘natthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	there are no such bad, unskillful Dharmas. Then that monk should meditate with rapture and joy, training day and night in skillful Dharmas.
Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati:	Or else, as night passes by and day draws close, a monk reflects:
‘bahukā kho me paccayā maraṇassa—	‘I might die of many causes.
ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya;	A snake might bite me, or a scorpion or centipede might sting me.
tena me assa kālakiriyā. So mama assa antarāyo.	And if I died from that it would be an obstacle to me.
Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ;	Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.
tena me assa kālakiriyā. So mama assa antarāyo’ti.	And if I died from that it would be an obstacle to me.’
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:	That monk should reflect:
‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti.	‘Are there any bad, unskillful Dharmas that I haven’t given up, which might be an obstacle to me if I die today?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘atthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	there are such bad, unskillful Dharmas. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘natthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	there are no such bad, unskillful Dharmas. Then that monk should meditate with rapture and joy, training day and night in skillful Dharmas.
Evaṃ bhāvitā kho, bhikkhave, maraṇassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā”ti.	remembering of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.”

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AN 8.75 Paṭhamasampadā: Accomplishments (1st)

75. Paṭhamasampadāsutta	75. Accomplishments (1st)
“Aṭṭhimā, bhikkhave, sampadā.	“monks, there are these eight accomplishments.
Katamā aṭṭha?	What eight?
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā—	Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom.
imā kho, bhikkhave, aṭṭha sampadāti.	These are the eight accomplishments.
Uṭṭhātā kammadheyyesu,	They’re enterprising in the workplace,
appamatto vidhānavā;	diligent in managing things,
Samaṃ kappeti jīvikaṃ,	they balance their finances,
sambhataṃ anurakkhati.	and preserve their wealth.
Saddho sīlena sampanno,	Faithful, accomplished in ethics,
vadaññū vītamaccharo;	kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,	they always purify the path
sotthānaṃ samparāyikaṃ.	to well-being in lives to come.
Iccete aṭṭha dhammā ca,	And so these eight Dharmas
saddhassa gharamesino;	of a faithful householder
Akkhātā saccanāmena,	are declared by the one who is truly named
ubhayattha sukhāvahā.	to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,	welfare and benefit in this life,
samparāyasukhāya ca;	and happiness in lives to come.
Evametaṃ gahaṭṭhānaṃ,	This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.	merit grows by generosity.”

AN 8.76 Dutiyasampadā: Accomplishments (2nd)

76. Dutiyasampadāsutta	76. Accomplishments (2nd)
“Aṭṭhimā, bhikkhave, sampadā.	“monks, there are these eight accomplishments.
Katamā aṭṭha?	What eight?
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.	Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom.
Katamā ca, bhikkhave, uṭṭhānasampadā?	And what is accomplishment in initiative?
Idha, bhikkhave, kulaputto yena kammaṭṭhānena jīvitaṃ kappeti—	It’s when a respectable person earns a living by means such as
yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issattena yadi rājaporisena yadi sippaññatarena—	farming, trade, raising cattle, archery, government service, or one of the professions.
tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātunti.	They understand how to go about these things in order to complete and organize the work.
Ayaṃ vuccati, bhikkhave, uṭṭhānasampadā. (1)	This is called accomplishment in initiative.
Katamā ca, bhikkhave, ārakkhasampadā?	And what is accomplishment in protection?
Idha, bhikkhave, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā te ārakkhena guttiyā sampādeti:	It’s when a respectable person owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. They ensure it is guarded and protected, thinking:
‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.	‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
Ayaṃ vuccati, bhikkhave, ārakkhasampadā. (2)	This is called accomplishment in protection.
Katamā ca, bhikkhave, kalyāṇamittatā?	And what is accomplishment in good friendship?
Idha, bhikkhave, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati.	It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. They associate with them, converse and engage in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Ayaṃ vuccati, bhikkhave, kalyāṇamittatā. (3)	This is called accomplishment in good friendship.
Katamā ca, bhikkhave, samajīvitā?	And what is accomplishment in balanced finances?
Idha, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.	It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Seyyathāpi, bhikkhave, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti: ‘ettakena vā onataṃ, ettakena vā unnatan’ti;	It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
evamevaṃ kho, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.	In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Sacāyaṃ, bhikkhave, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro ‘udumbarakhādī vāyaṃ kulaputto bhoge khādatī’ti.	If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’
Sace panāyaṃ, bhikkhave, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṃ vāyaṃ kulaputto marissatī’ti.	If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’
Yato ca khoyaṃ, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.	But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’
Ayaṃ vuccati, bhikkhave, samajīvitā. (4)	This is called accomplishment in balanced finances.
Katamā ca, bhikkhave, saddhāsampadā?	And what is accomplishment in faith?
Idha, bhikkhave, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a respectable person has faith in the Realized One’s awakening:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha … teacher of gods and humans, awakened, blessed.’
Ayaṃ vuccati, bhikkhave, saddhāsampadā. (5)	This is called accomplishment in faith.
Katamā ca, bhikkhave, sīlasampadā?	And what is accomplishment in ethics?
Idha, bhikkhave, kulaputto pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.
Ayaṃ vuccati, bhikkhave, sīlasampadā. (6)	This is called accomplishment in ethics.
Katamā ca, bhikkhave, cāgasampadā?	And what is accomplishment in generosity?
Idha, bhikkhave, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati … pe … yācayogo dānasaṃvibhāgarato.	It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ vuccati, bhikkhave, cāgasampadā. (7)	This is called accomplishment in generosity.
Katamā ca, bhikkhave, paññāsampadā?	And what is accomplishment in wisdom?
Idha, bhikkhave, kulaputto paññavā hoti … pe … sammā dukkhakkhayagāminiyā.	It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ vuccati, bhikkhave, paññāsampadā. (8)	This is called accomplishment in wisdom.
Imā kho, bhikkhave, aṭṭha sampadāti.	These are the eight accomplishments.
Uṭṭhātā kammadheyyesu,	They’re enterprising in the workplace,
appamatto vidhānavā;	diligent in managing things,
Samaṃ kappeti jīvikaṃ,	they balance their finances,
sambhataṃ anurakkhati.	and preserve their wealth.
Saddho sīlena sampanno,	Faithful, accomplished in ethics,
vadaññū vītamaccharo;	kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,	they always purify the path
sotthānaṃ samparāyikaṃ.	to well-being in lives to come.
Iccete aṭṭha dhammā ca,	And so these eight Dharmas
saddhassa gharamesino;	of a faithful householder
Akkhātā saccanāmena,	are declared by the one who is truly named
ubhayattha sukhāvahā.	to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,	welfare and benefit in this life,
samparāyasukhāya ca;	and happiness in the next.
Evametaṃ gahaṭṭhānaṃ,	This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.	merit grows by generosity.”

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AN 8.77 Icchā: Desires

77. Icchāsutta	77. Desires
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhavo”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Aṭṭhime, āvuso, puggalā santo saṃvijjamānā lokasmiṃ.	“Reverends, these eight people are found in the world.
Katame aṭṭha?	What eight?
Idhāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	First, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati, ghaṭati, vāyamati lābhāya.	They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya lābho nuppajjati.	But material possessions don’t come to them.
So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (1)	This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati, ghaṭati, vāyamati lābhāya.	They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati.	And material possessions do come to them.
So tena lābhena majjati pamajjati pamādamāpajjati.	And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’. (2)	This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.	They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati.	And material possessions don’t come to them.
So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (3)	This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.	They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati.	But material possessions do come to them.
So tena lābhena majjati pamajjati pamādamāpajjati.	And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’. (4)	This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati, ghaṭati, vāyamati lābhāya.	They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho nuppajjati.	But material possessions don’t come to them.
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (5)	This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati, ghaṭati, vāyamati lābhāya.	They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho uppajjati.	And material possessions do come to them.
So tena lābhena na majjati na pamajjati na pamādamāpajjati.	But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (6)	This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.	They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho nuppajjati.	And material possessions don’t come to them.
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (7)	This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.	Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.	They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho uppajjati.	But material possessions do come to them.
So tena lābhena na majjati na pamajjati na pamādamāpajjati.	But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’.	This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
Ime kho, āvuso, aṭṭha puggalā santo saṃvijjamānā lokasmin”ti. (8)	These eight people are found in the world.”

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AN 8.78 Alaṃ: Good Enough

78. Alaṃsutta	78. Good Enough
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe …	There Sāriputta addressed the monks:
chahāvuso, dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.	“Reverends, a monk with six Dharmas is good enough for themselves and others.
Katamehi chahi?	What six?
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu;	A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;	They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	Understanding the meaning and The Dharma, they practice accordingly.
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;	They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, chahi dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.	A monk with these six Dharmas is good enough for themselves and others.
Pañcahāvuso, dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.	A monk with five Dharmas is good enough for themselves and others.
Katamehi pañcahi?	What five?
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;	A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;	They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	Understanding the meaning and The Dharma, they practice accordingly.
kalyāṇavāco ca hoti … pe …	They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti … pe … sabrahmacārīnaṃ.	They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.	A monk with these five Dharmas is good enough for themselves and others.
Catūhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.	A monk with four Dharmas is good enough for themselves but not for others.
Katamehi catūhi?	What four?
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu;	A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;	They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti … pe …	They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti … pe … sabrahmacārīnaṃ.	They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.	A monk with these four Dharmas is good enough for themselves but not for others.
Catūhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.	A monk with four Dharmas is good enough for others but not for themselves.
Katamehi catūhi?	What four?
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu;	A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;	But they don’t examine the meaning of Dharmas they’ve memorized.
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;	Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti … pe …	They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti … pe … sabrahmacārīnaṃ.	They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.	A monk with these four Dharmas is good enough for others but not for themselves.
Tīhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.	A monk with three Dharmas is good enough for themselves but not for others.
Katamehi tīhi?	What three?
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;	A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;	They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti … pe …	They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti … pe … sabrahmacārīnaṃ.	They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.	A monk with these three Dharmas is good enough for themselves but not for others.
Tīhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.	A monk with three Dharmas is good enough for others but not for themselves.
Katamehi tīhi?	What three?
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;	A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;	They readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;	But they don’t examine the meaning of Dharmas they’ve memorized.
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;	Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti … pe … atthassa viññāpaniyā,	They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti … pe … sabrahmacārīnaṃ.	They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.	A monk with these three Dharmas is good enough for others but not for themselves.
Dvīhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.	A monk with two Dharmas is good enough for themselves but not for others.
Katamehi dvīhi?	What two?
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;	A monk is not quick-witted when it comes to skillful Dharmas.
no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti;	And they don’t readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;	They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti … pe …	They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti … pe … sabrahmacārīnaṃ.	They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.	A monk with these two Dharmas is good enough for themselves but not for others.
Dvīhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.	A monk with two Dharmas is good enough for others but not for themselves.
Katamehi dvīhi?	What two?
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;	A monk is not quick-witted when it comes to skillful Dharmas.
no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti;	And they don’t readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;	Nor do they examine the meaning of Dharmas they’ve memorized.
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;	Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;	They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano”ti.	A monk with these two Dharmas is good enough for others but not for themselves.”

❧

AN 8.79 Parihāna: Decline

79. Parihānasutta	79. Decline
“Aṭṭhime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“These eight things lead to the decline of a monk trainee.
Katame aṭṭha?	What eight?
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, saṃsaggārāmatā, papañcārāmatā—	They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation.
ime kho, bhikkhave, aṭṭha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	These eight things lead to the decline of a monk trainee.
Aṭṭhime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.	These eight things don’t lead to the decline of a monk trainee.
Katame aṭṭha?	What eight?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, asaṃsaggārāmatā, nippapañcārāmatā—	They don’t relish work, talk, and sleep. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation.
ime kho, bhikkhave, aṭṭha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.	These eight things don’t lead to the decline of a monk trainee.”

AN 8.80 Kusītārambhavatthu: Grounds for Laziness and Arousing Energy

80. Kusītārambhavatthusutta	80. Grounds for Laziness and Arousing Energy
“Aṭṭhimāni, bhikkhave, kusītavatthūni.	“monks, there are eight grounds for laziness.
Katamāni aṭṭha?	What eight?
Idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hoti.	Firstly, a monk has some work to do.
Tassa evaṃ hoti:	They think:
‘kammaṃ kho me kattabbaṃ bhavissati. Kammaṃ kho pana me karontassa kāyo kilamissati. Handāhaṃ nipajjāmī’ti.	‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, paṭhamaṃ kusītavatthu. (1)	This is the first ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhunā kammaṃ kataṃ hoti.	Furthermore, a monk has done some work.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho pana me karontassa kāyo kilanto. Handāhaṃ nipajjāmī’ti.	‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, dutiyaṃ kusītavatthu. (2)	This is the second ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhunā maggo gantabbo hoti.	Furthermore, a monk has to go on a journey.
Tassa evaṃ hoti:	They think:
‘maggo me gantabbo bhavissati. Maggaṃ kho pana me gacchantassa kāyo kilamissati. Handāhaṃ nipajjāmī’ti.	‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, tatiyaṃ kusītavatthu. (3)	This is the third ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhunā maggo gato hoti.	Furthermore, a monk has gone on a journey.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho pana me gacchantassa kāyo kilanto. Handāhaṃ nipajjāmī’ti.	‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, catutthaṃ kusītavatthu. (4)	This is the fourth ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a monk has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo kilanto akammañño. Handāhaṃ nipajjāmī’ti.	‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …	They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
idaṃ, bhikkhave, pañcamaṃ kusītavatthu. (5)	This is the fifth ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a monk has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo garuko akammañño māsācitaṃ maññe. Handāhaṃ nipajjāmī’ti.	‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …	They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
idaṃ, bhikkhave, chaṭṭhaṃ kusītavatthu. (6)	This is the sixth ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho.	Furthermore, a monk feels a little sick.
Tassa evaṃ hoti:	They think:
‘uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ. Handāhaṃ nipajjāmī’ti.	‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …	They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
idaṃ, bhikkhave, sattamaṃ kusītavatthu. (7)	This is the seventh ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.	Furthermore, a monk has recently recovered from illness.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṃ nipajjāmī’ti.	‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, aṭṭhamaṃ kusītavatthu.	This is the eighth ground for laziness.
Imāni kho, bhikkhave, aṭṭha kusītavatthūni. (8)	These are the eight grounds for laziness.
Aṭṭhimāni, bhikkhave, ārambhavatthūni.	There are eight grounds for arousing energy.
Katamāni aṭṭha?	What eight?
Idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hoti.	Firstly, a monk has some work to do.
Tassa evaṃ hoti:	They think:
‘kammaṃ kho me kattabbaṃ bhavissati. Kammaṃ kho mayā karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, paṭhamaṃ ārambhavatthu. (1)	This is the first ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhunā kammaṃ kataṃ hoti.	Furthermore, a monk has done some work.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati.	They rouse up energy …
Idaṃ, bhikkhave, dutiyaṃ ārambhavatthu. (2)	This is the second ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhunā maggo gantabbo hoti.	Furthermore, a monk has to go on a journey.
Tassa evaṃ hoti—	They think:
maggo kho me gantabbo bhavissati. Maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ … pe …	‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ …
idaṃ, bhikkhave, tatiyaṃ ārambhavatthu. (3)	This is the third ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhunā maggo gato hoti.	Furthermore, a monk has gone on a journey.
Tassa evaṃ hoti—	They think:
ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ …
idaṃ, bhikkhave, catutthaṃ ārambhavatthu. (4)	This is the fourth ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a monk has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti—	They think:
ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo lahuko kammañño. Handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ …
idaṃ, bhikkhave, pañcamaṃ ārambhavatthu. (5)	This is the fifth ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a monk has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti—	They think:
ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo balavā kammañño. Handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ …
idaṃ, bhikkhave, chaṭṭhaṃ ārambhavatthu. (6)	This is the sixth ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho.	Furthermore, a monk feels a little sick.
Tassa evaṃ hoti—	They think:
uppanno kho me ayaṃ appamattako ābādho. Ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi … pe …	‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy …’ …
idaṃ, bhikkhave, sattamaṃ ārambhavatthu. (7)	This is the seventh ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.	Furthermore, a monk has recently recovered from illness.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, aṭṭhamaṃ ārambhavatthu. (8)	This is the eighth ground for arousing energy.
Imāni kho, bhikkhave, aṭṭha ārambhavatthūnī”ti.	These are the eight grounds for arousing energy.”
Aṅguttara Nikāya 8	Numbered Discourses 8

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§ – AN 8 vagga 9 Sati: rememberfulness

all

9. Sativagga

9. rememberfulness

AN 8.81 Satisampajañña: rememberfulness and lucid-discerning

81. Satisampajaññasutta	81. rememberfulness and lucid-discerning
“Satisampajaññe, bhikkhave, asati satisampajaññavipannassa hatūpanisaṃ hoti hirottappaṃ.	“monks, when there is no rememberfulness and lucid-discerning, one who lacks rememberfulness and lucid-discerning has destroyed a vital condition for conscience and prudence.
Hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro.	When there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint.
Indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ.	When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
Sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi.	When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right undistractible-lucidity.
Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ.	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo.	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
Nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.	Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, bhikkhave, satisampajaññe asati satisampajaññavipannassa hatūpanisaṃ hoti hirottappaṃ;	In the same way, when there is no rememberfulness and lucid-discerning, one who lacks rememberfulness and lucid-discerning has destroyed a vital condition for conscience and prudence.
hirottappe asati hirottappavipannassa hatūpaniso hoti … pe …	When there is no conscience and prudence …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ.	When there is rememberfulness and lucid-discerning, one who has fulfilled rememberfulness and lucid-discerning has fulfilled a vital condition for conscience and prudence.
Hirottappe sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro.	When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.
Indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ.	When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.
Sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi.	When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right undistractible-lucidity.
Sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ.	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo.	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
Nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, bhikkhave, satisampajaññe sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ;	In the same way, when there is rememberfulness and lucid-discerning, one who has fulfilled rememberfulness and lucid-discerning has fulfilled a vital condition for conscience and prudence.
hirottappe sati hirottappasampannassa upanisasampanno hoti … pe …	When there is conscience and prudence …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 8.82 Puṇṇiya: With Puṇṇiya

82. Puṇṇiyasutta	82. With Puṇṇiya
Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇiyo bhagavantaṃ etadavoca:	Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti, appekadā na paṭibhātī”ti?	“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”
“Saddho ca, puṇṇiya, bhikkhu hoti, no cupasaṅkamitā;	“Puṇṇiya, when a monk has faith but doesn’t approach,
neva tathāgataṃ dhammadesanā paṭibhāti.	the Realized One doesn’t feel inspired to teach.
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca;	But when a monk has faith and approaches,
evaṃ tathāgataṃ dhammadesanā paṭibhāti.	the Realized One feels inspired to teach.
Saddho ca, puṇṇiya, bhikkhu hoti, upasaṅkamitā ca, no ca payirupāsitā … pe …	When a monk has faith and approaches, but doesn’t pay homage …
payirupāsitā ca, no ca paripucchitā …	they pay homage, but don’t ask questions …
paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti …	they ask questions, but don’t lend an ear …
ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti …	they lend an ear, but don’t remember The Dharma they’ve heard …
sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati …	they remember The Dharma they’ve heard, but don’t reflect on the meaning of the Dharmas they’ve remembered …
dhātānañca dhammānaṃ atthaṃ upaparikkhati, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti.	they reflect on the meaning of the Dharmas they’ve remembered, but, having understood the meaning and The Dharma, they don’t practice accordingly.
Neva tāva tathāgataṃ dhammadesanā paṭibhāti.	The Realized One doesn’t feel inspired to teach.
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;	But when a monk has faith, approaches, pays homage, asks questions, lends an ear, remembers the Dharmas, reflects on the meaning, and practices accordingly,
evaṃ tathāgataṃ dhammadesanā paṭibhāti.	the Realized One feels inspired to teach.
Imehi kho, puṇṇiya, aṭṭhahi dhammehi samannāgatā ekantapaṭibhānā tathāgataṃ dhammadesanā hotī”ti.	When someone has these eight Dharmas, the Realized One feels totally inspired to teach.”

AN 8.83 Mūlaka: Rooted

83. Mūlakasutta	83. Rooted
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow other paths were to ask:
‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti?	‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, desessāmi.	“Well then, monks, I will teach it.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow other paths were to ask:
‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā’ti,	‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’
evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	You should answer them:
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti,	‘Reverends, all things are rooted in desire. Attention produces them. Contact is their origin. Feeling is their meeting place. undistractible-lucidity is their chief. rememberfulness is their ruler. Wisdom is their overseer. Freedom is their core.’
evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.	When questioned by wanderers who follow other paths, that’s how you should answer them.”

AN 8.84 Cora: A Master Thief

84. Corasutta	84. A Master Thief
“Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti.	“monks, a master thief with eight factors is soon executed, and doesn’t have long to live.
Katamehi aṭṭhahi?	What eight?
Appaharantassa paharati, anavasesaṃ ādiyati, itthiṃ hanati, kumāriṃ dūseti, pabbajitaṃ vilumpati, rājakosaṃ vilumpati, accāsanne kammaṃ karoti, na ca nidhānakusalo hoti.	He attacks unprovoked. He steals everything without exception. He kills a woman. He rapes a girl. He robs a monk. He robs the royal treasury. He works close to home. He’s not skilled at hiding his booty.
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti.	A master thief with these eight factors is soon executed, and doesn’t have long to live.
Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hoti.	A master thief with eight factors is not soon executed, and lives long.
Katamehi aṭṭhahi?	What eight?
Na appaharantassa paharati, na anavasesaṃ ādiyati, na itthiṃ hanati, na kumāriṃ dūseti, na pabbajitaṃ vilumpati, na rājakosaṃ vilumpati, na accāsanne kammaṃ karoti, nidhānakusalo ca hoti.	He doesn’t attack unprovoked. He doesn’t steal everything without exception. He doesn’t kill a woman. He doesn’t rape a girl. He doesn’t rob a monk. He doesn’t rob the royal treasury. He doesn’t work close to home. He’s skilled at hiding his booty.
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hotī”ti.	A master thief with these eight factors is not soon executed, and lives long.”

AN 8.85 Samaṇa: Terms for the Realized One

85. Samaṇasutta	85. Terms for the Realized One
“‘Samaṇo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	“‘Ascetic’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘Brāhmaṇo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Brahmin’,
‘Vedagū’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Knowledge Master’,
‘Bhisakko’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Healer’,
‘Nimmalo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Unstained’,
‘Vimalo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Stainless’,
‘Ñāṇī’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Knower’,
‘Vimutto’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassāti.	and ‘Freed’ are terms for the Realized One, the perfected one, the fully awakened Buddha.
Yaṃ samaṇena pattabbaṃ,	The supreme should be attained by an ascetic,
brāhmaṇena vusīmatā;	a brahmin who has lived the life;
Yaṃ vedagunā pattabbaṃ,	it should be attained by a knowledge master,
bhisakkena anuttaraṃ.	a healer.
Yaṃ nimmalena pattabbaṃ,	The supreme should be attained by the unstained,
vimalena sucīmatā;	stainless and pure;
Yaṃ ñāṇinā ca pattabbaṃ,	it should be attained by a knower,
vimuttena anuttaraṃ.	who is free.
Sohaṃ vijitasaṅgāmo,	I am victorious in battle!
mutto mocemi bandhanā;	Released, I release others from their chains.
Nāgomhi paramadanto,	I am a dragon completely tamed,
asekho parinibbuto”ti.	an adept, I am nirvana'd.”

AN 8.86 Yasa: With Nāgita

86. Yasasutta	86. With Nāgita
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	He stayed in a forest near Icchānaṅgala.
Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā:	The brahmins and householders of Icchānaṅgala heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho … pe …	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ …
sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.	It’s good to see such perfected ones.”
Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahutaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā.	Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti.	Now, at that time Venerable Nāgita was the Buddha’s attendant.
Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi:	Then the Buddha said to Nāgita:
“ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?	“Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!”
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahutaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṃghañcā”ti.	“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the monk Saṅgha.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.	“Nāgita, may I never become famous. May fame not come to me.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī,	There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti.	Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”
“Adhivāsetu dāni, bhante, bhagavā. Adhivāsetu sugato.	“Sir, may the Blessed One please relent now! May the Holy One relent!
Adhivāsanakālo dāni, bhante, bhagavato.	Now is the time for the Buddha to relent.
Yena yeneva dāni, bhante, bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.	Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti;	It’s like when it rains heavily and the water flows downhill.
evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.	In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
Taṃ kissa hetu?	Why is that?
Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.	Because of the Buddha’s ethics and wisdom.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.	“Nāgita, may I never become famous. May fame not come to me.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī,	There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.	Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.
devatāpi kho, nāgita, ekaccā nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhiniyo assu akicchalābhiniyo akasiralābhiniyo, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.	Even some of the deities can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Tumhākampi kho, nāgita, saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttānaṃ viharataṃ evaṃ hoti:	When you all come together to enjoy each other’s company, I think:
‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.	‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Tathā hi paname āyasmanto saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttā viharanti’.	That must be because they come together to enjoy each other’s company.’
Idhāhaṃ, nāgita, bhikkhū passāmi aññamaññaṃ aṅgulipatodakena sañjagghante saṅkīḷante.	Take monks I see poking each other with their fingers, giggling and playing together.
Tassa mayhaṃ, nāgita, evaṃ hoti:	I think to myself:
‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.	‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Tathā hi paname āyasmanto aññamaññaṃ aṅgulipatodakena sañjagghanti saṅkīḷanti’. (1)	That must be because they’re poking each other with their fingers, giggling and playing together.’
Idha panāhaṃ, nāgita, bhikkhū passāmi yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutte viharante.	Take monks I see eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing.
Tassa mayhaṃ, nāgita, evaṃ hoti:	I think to myself:
‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.	‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Tathā hi paname āyasmanto yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyuttā viharanti’. (2)	That must be because they eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing.’
Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ.	Take a monk living in the neighborhood of a village who I see sitting undistractify-&-lucidifyd in samādhi.
Tassa mayhaṃ, nāgita, evaṃ hoti:	I think to myself:
‘idāni imaṃ āyasmantaṃ ārāmiko vā upaṭṭhahissati samaṇuddeso vā. Taṃ tamhā samādhimhā cāvessatī’ti.	‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from undistractible-lucidity.
Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. (3)	So I’m not pleased that that monk is living in the neighborhood of a village.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ.	Take a monk in the wilderness who I see sitting nodding in meditation.
Tassa mayhaṃ, nāgita, evaṃ hoti:	I think to myself:
‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekattan’ti.	‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (4)	So I’m pleased that that monk is living in the wilderness.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ.	Take a monk in the wilderness who I see sitting without being undistractify-&-lucidifyd in samādhi.
Tassa mayhaṃ, nāgita, evaṃ hoti:	I think to myself:
‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti.	‘Now if this venerable’s mind is not undistractify-&-lucidifyd in samādhi they will undistractify-&-lucidify it; or if it is undistractify-&-lucidifyd in samādhi, they will preserve it.’
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (5)	So I’m pleased that that monk is living in the wilderness.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ.	Take a monk in the wilderness who I see sitting undistractify-&-lucidifyd in samādhi.
Tassa mayhaṃ, nāgita, evaṃ hoti:	I think to myself:
‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimuccissati, vimuttaṃ vā cittaṃ anurakkhissatī’ti.	‘Now this venerable will free the unfreed mind or preserve the freed mind.’
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (6)	So I’m pleased that that monk is living in the wilderness.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.	Take a monk who I see living in the neighborhood of a village receiving robes, alms-food, lodgings, and medicines and supplies for the sick.
So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ, riñcati araññavanapatthāni pantāni senāsanāni;	Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest.
gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti.	They come down to villages, towns and capital cities and make their homes there.
Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. (7)	So I’m not pleased that that monk is living in the neighborhood of a village.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.	Take a monk who I see in the wilderness receiving robes, alms-food, lodgings, and medicines and supplies for the sick.
So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ, na riñcati araññavanapatthāni pantāni senāsanāni.	Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest.
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (8)	So I’m pleased that that monk is living in the wilderness.
Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā”ti.	Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”

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AN 8.87 Pattanikujjana: Turning the Bowl Upside Down

87. Pattanikujjanasutta	87. Turning the Bowl Upside Down
“Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṃgho pattaṃ nikkujjeyya.	“monks, the Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on eight grounds.
Katamehi aṭṭhahi?	What eight?
Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṃghassa avaṇṇaṃ bhāsati.	They try to prevent the monks from getting material possessions. They try to harm monks. They try to drive monks from a monastery. They insult and abuse monks. They divide monks against each other. They criticize the Buddha, The Dharma, and the Saṅgha.
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṃgho pattaṃ nikkujjeyya.	The Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on these eight grounds.
Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ ukkujjeyya.	The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on eight grounds.
Katamehi aṭṭhahi?	What eight?
Na bhikkhūnaṃ alābhāya parisakkati, na bhikkhūnaṃ anatthāya parisakkati, na bhikkhūnaṃ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati.	They don’t try to prevent the monks from getting material possessions. They don’t try to harm monks. They don’t try to drive monks from a monastery. They don’t insult and abuse monks. They don’t divide monks against each other. They don’t criticize the Buddha, The Dharma, and the Saṅgha.
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ ukkujjeyyā”ti.	The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on these eight grounds.”

AN 8.88 Appasādapavedanīya: A Proclamation of No Confidence

88. Appasādapavedanīyasutta	88. A Proclamation of No Confidence
“Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ.	“monks, the lay followers may, if they wish, make a proclamation of no confidence in a monk who has eight Dharmas.
Katamehi aṭṭhahi?	What eight?
Gihīnaṃ alābhāya parisakkati, gihīnaṃ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṃghassa avaṇṇaṃ bhāsati, agocare ca naṃ passanti.	They try to prevent the lay people from getting material possessions. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, The Dharma, and the Saṅgha. They’re seen at an inappropriate place for collecting alms.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ.	The lay followers may, if they wish, make a proclamation of no confidence in a monk who has these eight Dharmas.
Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā pasādaṃ pavedeyyuṃ.	The lay followers may, if they wish, make a proclamation of confidence in a monk who has eight Dharmas.
Katamehi aṭṭhahi?	What eight?
Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, gocare ca naṃ passanti.	They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, The Dharma, and the Saṅgha. They’re not seen at an inappropriate place for collecting alms.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā pasādaṃ pavedeyyun”ti.	The lay followers may, if they wish, make a proclamation of confidence in a monk who has these eight Dharmas.”

AN 8.89 Paṭisāraṇīya: Reconciliation

89. Paṭisāraṇīyasutta	89. Reconciliation
“Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṃgho paṭisāraṇīyakammaṃ kareyya.	“monks, the Saṅgha may, if it wishes, perform an act requiring that a monk who has eight Dharmas should pursue reconciliation.
Katamehi aṭṭhahi?	What eight?
Gihīnaṃ alābhāya parisakkati, gihīnaṃ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṃghassa avaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ na saccāpeti.	They try to prevent the lay people from getting material possessions. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, The Dharma, and the Saṅgha. They don’t keep a legitimate promise made to a lay person.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṃgho paṭisāraṇīyaṃ kammaṃ kareyya.	The Saṅgha may, if it wishes, perform an act requiring that a monk who has eight Dharmas should pursue reconciliation.
Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ paṭippassambheyya.	The Saṅgha may, if it wishes, revoke the act requiring that a monk who has eight Dharmas should pursue reconciliation.
Katamehi aṭṭhahi?	What eight?
Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ saccāpeti.	They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, The Dharma, and the Saṅgha. They keep a legitimate promise made to a lay person.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ paṭippassambheyyā”ti.	The Saṅgha may, if it wishes, revoke the act requiring that a monk who has eight Dharmas should pursue reconciliation.”

AN 8.90 Sammāvattana: Proper Behavior in a Case of Aggravated Misconduct

90. Sammāvattanasutta	90. Proper Behavior in a Case of Aggravated Misconduct
“Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā aṭṭhasu dhammesu sammā vattitabbaṃ—	“monks, a monk who has been convicted of aggravated misconduct must behave themselves properly in eight respects.
na upasampādetabbo, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā, na kāci saṃghasammuti sāditabbā, na kismiñci paccekaṭṭhāne ṭhapetabbo, na ca tena mūlena vuṭṭhāpetabbo.	They must not perform an ordination, give dependence, or be attended by a novice. They must not consent to being appointed as adviser for nuns, and if they are appointed they should not give such advice. They must not consent to any Saṅgha appointment. They must not be put in an isolated place. They must not give rehabilitation in any offense similar to that which they transgressed.
Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā imesu aṭṭhasu dhammesu sammā vattitabban”ti.	A monk who has been convicted of aggravated misconduct must behave themselves properly in these eight respects.”
Aṅguttara Nikāya 8	Numbered Discourses 8

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§ – AN 8 vagga 10 Sāmañña: Similarity

10. Sāmaññavagga	10. Similarity
91–117	91–117
Atha kho bojjhā upāsikā, sirīmā, padumā, sutanā, manujā, uttarā, muttā, khemā, rucī, cundī, bimbī, sumanā, mallikā, tissā, tissamātā, soṇā, soṇāya mātā, kāṇā, kāṇamātā, uttarā nandamātā, visākhā migāramātā, khujjuttarā upāsikā, sāmāvatī upāsikā, suppavāsā koliyadhītā, suppiyā upāsikā, nakulamātā gahapatānī. (1–26.)	And then the lay woman Bojjhā … Sirīmā … Padumā … Sutanā … Manujā … Uttarā … Muttā … Khemā … Somā … Rucī … Cundī … Bimbī … Sumanā … Mallikā … Tissā … Tissamātā … Soṇā … Soṇā’s mother … Kāṇā … Kāṇamātā … Uttarā Nanda’s mother … Visākhā Migāra’s mother … the lay woman Khujjuttarā … the lay woman Sāmāvatī … Suppavāsā the Koliyan … the lay woman Suppiyā … the housewife Nakula’s mother …
Aṅguttara Nikāya 8	Numbered Discourses 8

§ – AN 8 vagga 11 Rāgapeyyāla: Abbreviated Texts Beginning With Greed

11. Rāgapeyyālavagga	11. Abbreviated Texts Beginning With Greed
118	118
“Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā.	“For insight into greed, eight things should be developed.
Katame aṭṭha?	What eight?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”ti.	For insight into greed, these eight things should be developed.”
119	119
“Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā.	“For insight into greed, eight things should be developed.
Katame aṭṭha?	What eight?
Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni,	Perceiving form internally, they see visions externally, limited, both pretty and ugly.
tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti.	Perceiving form internally, they see visions externally, limitless, both pretty and ugly. …
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti.	Not perceiving form internally, they see visions externally, limited, both pretty and ugly. …
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti.	Not perceiving form internally, they see visions externally, limitless, both pretty and ugly. …
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni	Not perceiving form internally, they see visions externally, blue, with blue color, blue hue, and blue tint. …
pītāni pītavaṇṇāni … pe …	yellow …
lohitakāni lohitakavaṇṇāni … pe …	red …
odātāni odātavaṇṇāni … pe … odātanibhāsāni,	Not perceiving form internally, they see visions externally, white, with white color, white hue, and white tint.
tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti—	Mastering them, they perceive: ‘I know and see.’
rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”.	For insight into greed, these eight things should be developed.”
120	120
“Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā.	“For insight into greed, eight things should be developed.
Katame aṭṭha?	What eight?
Rūpī rūpāni passati, ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati—	Having form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …
rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”.	For insight into greed, these eight things should be developed.”
121–147	121–147
“Rāgassa, bhikkhave, pariññāya … pe …	“For the complete understanding of greed …
parikkhayāya …	complete ending …
pahānāya …	giving up …
khayāya …	ending …
vayāya …	vanishing …
virāgāya …	fading away …
nirodhāya …	cessation …
cāgāya …	giving away …
paṭinissaggāya … pe …	letting go …
ime aṭṭha dhammā bhāvetabbā”.	these eight things should be developed.”
148–627.	148–627.
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these eight things are to be developed.”	“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these eight things are to be developed.”
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.	This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
The Book of the Eights is finished.	The Book of the Eights is finished.

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AN 9 Navakanipāta
The Book of the Nines

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(cst4)	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 9	Numbered Discourses 9

§ – AN 9 vagga 1 Sambodhi: Awakening

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AN 9.1 Sambodhi: Awakening

1. Sambodhisutta	1. Awakening
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow other paths were to ask:
‘sambodhipakkhikānaṃ, āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti?	‘Reverends, what is the vital condition for the development of the awakening factors?’ How would you answer them?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … bhagavato sutvā bhikkhū dhāressantī”ti.	“Our Dharmas are rooted in the Buddha. …” The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow other paths were to ask:
‘sambodhipakkhikānaṃ, āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	‘Reverends, what is the vital condition for the development of the awakening factors?’ You should answer them:
‘Idhāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	‘It’s when a monk has good friends, companions, and associates.
Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ paṭhamā upanisā bhāvanāya. (1)	This is the first vital condition for the development of the awakening factors.
Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. (2)	Furthermore, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ dutiyā upanisā bhāvanāya.	This is the second vital condition for the development of the awakening factors.
Puna caparaṃ, āvuso, bhikkhu yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.	Furthermore, a monk gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing vigor, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ tatiyā upanisā bhāvanāya. (3)	This is the third vital condition for the development of the awakening factors.
Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	Furthermore, a monk lives with vigor roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ catutthī upanisā bhāvanāya. (4)	This is the fourth vital condition for the development of the awakening factors.
Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ pañcamī upanisā bhāvanāya’.	This is the fifth vital condition for the development of the awakening factors.’
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa—	A monk with good friends, companions, and associates can expect to
sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.	be ethical …
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa—	A monk with good friends, companions, and associates can expect to
yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.	take part in talk about self-effacement that helps open the heart …
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa—	A monk with good friends, companions, and associates can expect to
āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	live with vigor roused up …
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa—	A monk with good friends, companions, and associates can expect to
paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. (5)	be wise …
Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā—	A monk grounded on these five things should develop four further things.
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya.	They should develop the perception of ugliness to give up greed, friendly-kindness to give up hate, rememberfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.
Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti.	When you perceive impermanence, the perception of not-self becomes stabilized.
Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti. (6–9.)	Perceiving not-self, you uproot the conceit ‘I am’ and attain nirvana in this very life.”

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AN 9.2 Nissaya: Supported

2. Nissayasutta	2. Supported
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘nissayasampanno nissayasampanno’ti, bhante, vuccati.	“Sir, they speak of being ‘supported’.
Kittāvatā nu kho, bhante, bhikkhu nissayasampanno hotī”ti?	How is a monk who is supported defined?”
“Saddhañce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti.	“monk, if a monk supported by justifiable-trust gives up the unskillful and develops the skillful, the unskillful is actually given up by them.
Hiriñce, bhikkhu, bhikkhu nissāya … pe …	If a monk supported by shame …
ottappañce, bhikkhu, bhikkhu nissāya … pe …	If a monk supported by dread …
vīriyañce, bhikkhu, bhikkhu nissāya … pe …	If a monk supported by vigor …
paññañce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti.	If a monk supported by wisdom gives up the unskillful and develops the skillful, the unskillful is actually given up by them.
Taṃ hissa bhikkhuno akusalaṃ pahīnaṃ hoti suppahīnaṃ, yaṃsa ariyāya paññāya disvā pahīnaṃ.	What’s been given up is completely given up when it has been given up by seeing with noble wisdom.
Tena ca pana, bhikkhu, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro upanissāya vihātabbā.	A monk grounded on these five things should rely on four things.
Katame cattāro?	What four?
Idha, bhikkhu, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.	After reflection, a monk uses some things, endures some things, avoids some things, and gets rid of some things.
Evaṃ kho, bhikkhu, bhikkhu nissayasampanno hotī”ti.	That’s how a monk is supported.”

AN 9.3 Meghiya: With Meghiya

3. Meghiyasutta Ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālikāpabbate.	3. With Meghiya
Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti.	Now, at that time Venerable Meghiya was the Buddha’s attendant.
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca:	Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him:
“icchāmahaṃ, bhante, jantugāmaṃ piṇḍāya pavisitun”ti.	“Sir, I’d like to enter Jantu village for alms.”
“Yassadāni tvaṃ, meghiya, kālaṃ maññasī”ti.	“Please, Meghiya, go when it’s convenient.”
Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi.	Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms.
Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami.	After the meal, on his return from alms-round in Jantu village, he went to the shore of Kimikālā river.
Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ.	As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove.
Disvānassa etadahosi:	It occurred to him:
“pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ, alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya.	“Oh, this mango grove is lovely and delightful! It’s truly good enough for meditation for a kinsman who wants to meditate.
Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā”ti.	If the Buddha allows me, I’ll come back to this mango grove to meditate.”
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca:	Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened. He then said:
“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ. Addasaṃ kho ahaṃ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvāna me etadahosi: ‘pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’ti. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti.	“If the Buddha allows me, I’ll go back to that mango grove to meditate.”
“Āgamehi tāva, meghiya. Ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.	“We’re alone, Meghiya. Wait until another monk comes.”
Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca:	For a second time Meghiya said to the Buddha:
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo.	“Sir, the Buddha has nothing more to do, and nothing that needs improvement.
Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo.	But I have.
Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti.	If you allow me, I’ll go back to that mango grove to meditate.”
“Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.	“We’re alone, Meghiya. Wait until another monk comes.”
Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca:	For a third time Meghiya said to the Buddha:
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo.	“Sir, the Buddha has nothing more to do, and nothing that needs improvement.
Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo.	But I have.
Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti.	If you allow me, I’ll go back to that mango grove to meditate.”
“Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma.	“Meghiya, since you speak of meditation, what can I say?
Yassadāni tvaṃ, meghiya, kālaṃ maññasī”ti.	Please, Meghiya, go when it’s convenient.”
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Then Meghiya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation.
Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ—	But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely,
kāmavitakko, byāpādavitakko, vihiṃsāvitakko.	sensual, malicious, and cruel thoughts.
Atha kho āyasmato meghiyassa etadahosi:	Then he thought:
“acchariyaṃ vata bho, abbhutaṃ vata bho.	“It’s incredible, it’s amazing!
Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā;	I’ve gone forth from the lay life to homelessness out of justifiable-trust.
atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā—	but I’m still harassed by these three kinds of bad, unskillful thoughts:
kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenā”ti.	sensual, malicious, and cruel thoughts.”
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca:	Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṃvattanti.	“Meghiya, when the heart’s release is not ripe, five things help it ripen.
Katame pañca?	What five?
Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	Firstly, a monk has good friends, companions, and associates.
Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripakkāya saṃvattati. (1)	This is the first thing …
Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	Furthermore, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripakkāya saṃvattati. (2)	This is the second thing …
Puna caparaṃ, meghiya, yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.	Furthermore, a monk gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing vigor, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
Aparipakkāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripakkāya saṃvattati. (3)	This is the third thing …
Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	Furthermore, a monk lives with vigor roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripakkāya saṃvattati. (4)	This is the fourth thing …
Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripakkāya saṃvattati.	This is the fifth thing that, when the heart’s release is not ripe, helps it ripen.
Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa:	A monk with good friends, companions, and associates can expect to
‘sīlavā bhavissati … pe … samādāya sikkhissati sikkhāpadesu’.	be ethical …
Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa:	A monk with good friends, companions, and associates can expect to
‘yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā … pe … vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’.	take part in talk about self-effacement that helps open the heart …
Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘āraddhavīriyo viharissati … pe … anikkhittadhuro kusalesu dhammesu’.	A monk with good friends, companions, and associates can expect to be energetic …
Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘paññavā bhavissati … pe … sammādukkhakkhayagāminiyā’. (5)	A monk with good friends, companions, and associates can expect to be wise …
Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā—	A monk grounded on these five things should develop four further things.
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya.	They should develop the perception of ugliness to give up greed, friendly-kindness to give up hate, rememberfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.
Aniccasaññino, meghiya, anattasaññā saṇṭhāti.	When you perceive impermanence, the perception of not-self becomes stabilized.
Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti. (6–9.)	Perceiving not-self, you uproot the conceit ‘I am’ and attain nirvana in this very life.”

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AN 9.4 Nandaka: With Nandaka

4. Nandakasutta	4. With Nandaka
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.	Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno.	Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He stood outside the door waiting for the talk to end.
Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsetvā aggaḷaṃ ākoṭesi.	When he knew the talk had ended he cleared his throat and knocked with the latch.
Vivariṃsu kho te bhikkhū bhagavato dvāraṃ.	The monks opened the door for the Buddha,
Atha kho bhagavā upaṭṭhānasālaṃ pavisitvā paññattāsane nisīdi.	and he entered the assembly hall, where he sat on the seat spread out.
Nisajja kho bhagavā āyasmantaṃ nandakaṃ etadavoca:	He said to Nandaka:
“dīgho kho tyāyaṃ, nandaka, dhammapariyāyo bhikkhūnaṃ paṭibhāsi.	“Nandaka, that was a long exposition of The Dharma you gave to the monks.
Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṃ āgamayamānassā”ti.	My back was aching while I stood outside the door waiting for the talk to end.”
Evaṃ vutte, āyasmā nandako sārajjamānarūpo bhagavantaṃ etadavoca:	When he said this, Nandaka felt embarrassed and said to the Buddha:
“na kho pana mayaṃ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti.	“Sir, we didn’t know that the Buddha was standing outside the door.
Sace hi mayaṃ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi () no nappaṭibhāseyyā”ti.	If we’d known, I wouldn’t have said so much.”
Atha kho bhagavā āyasmantaṃ nandakaṃ sārajjamānarūpaṃ viditvā āyasmantaṃ nandakaṃ etadavoca:	Then the Buddha, knowing that Nandaka was embarrassed, said to him:
“sādhu sādhu, nandaka.	“Good, good, Nandaka!
Etaṃ kho, nandaka, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe dhammiyā kathāya sannisīdeyyātha.	It’s appropriate for people from good families like you, who have gone forth in justifiable-trust from the lay life to homelessness, to sit together for a Dhamma talk.
Sannipatitānaṃ vo, nandaka, dvayaṃ karaṇīyaṃ—	When you’re sitting together you should do one of two things:
dhammī vā kathā ariyo vā tuṇhībhāvo.	discuss the Dharmas or keep noble silence.
Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā.	Nandaka, a monk is justifiable-trustful but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.	‘How can I become justifiable-trustful and ethical?’
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.	When a monk is justifiable-trustful and ethical, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa.	A monk is justifiable-trustful and ethical, but does not get internal serenity of heart.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissā’ti.	‘How can I become justifiable-trustful and ethical and get internal serenity of heart?’
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, evaṃ so tenaṅgena paripūro hoti.	When a monk is justifiable-trustful and ethical and gets internal serenity of heart, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya.	A monk is justifiable-trustful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect.
Seyyathāpi, nandaka, pāṇako catuppādako assa.	Suppose, Nandaka, there was a four-footed animal
Tassa eko pādo omako lāmako.	that was lame and disabled.
Evaṃ so tenaṅgena aparipūro assa.	It would be incomplete in that respect.
Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya.	In the same way, a monk is justifiable-trustful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’ti.	‘How can I become justifiable-trustful and ethical and get internal serenity of heart and get the higher wisdom of discernment of dharmas?’
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī”ti.	When a monk is justifiable-trustful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of dharmas, they’re complete in that respect.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi:	Then soon after the Buddha left, Venerable Nandaka said to the monks:
“idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“Just now, reverends, the Buddha explained a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling.
‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā.	‘Nandaka, a monk is justifiable-trustful but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ—	and should fulfill it, thinking:
kintāhaṃ saddho ca assaṃ sīlavā cā’ti.	“How can I become justifiable-trustful and ethical?”
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.	When a monk is justifiable-trustful and ethical, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa … pe …	A monk is justifiable-trustful and ethical, but does not get internal serenity of heart. …
lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya,	they get internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas.
evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect.
Seyyathāpi, nandaka, pāṇako catuppādako assa, tassa eko pādo omako lāmako,	Suppose, Nandaka, there was a four-footed animal that was lame and disabled.
evaṃ so tenaṅgena aparipūro assa.	It would be incomplete in that respect.
Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya,	In the same way, a monk is justifiable-trustful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas.
evaṃ so tenaṅgena aparipūro hoti,	So they’re incomplete in that respect,
tena taṃ aṅgaṃ paripūretabbaṃ	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti.	“How can I become justifiable-trustful and ethical and get internal serenity of heart and get the higher wisdom of discernment of dharmas?”
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya,	When a monk is justifiable-trustful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of dharmas,
evaṃ so tenaṅgena paripūro hotīti.	they’re complete in that respect.’
Pañcime, āvuso, ānisaṃsā kālena dhammassavane kālena dhammasākacchāya.	Reverends, there are these five benefits of listening to the Dharmas at the right time and discussing the Dharmas at the right time.
Katame pañca?	What five?
Idhāvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	Firstly, a monk teaches the monks the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	Whenever they do this, they become liked and approved by the Teacher, respected and admired.
Ayaṃ, āvuso, paṭhamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.	This is the first benefit …
Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ … pe …	Furthermore, a monk teaches the monks the Dhamma …
brahmacariyaṃ pakāseti tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.	Whenever they do this, they feel inspired by the meaning and The Dharma in that Dhamma.
Ayaṃ, āvuso, dutiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.	This is the second benefit …
Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	Furthermore, a monk teaches the monks the Dhamma …
Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ … pe … brahmacariyaṃ pakāseti tathā tathā so tasmiṃ dhamme gambhīraṃ atthapadaṃ paññāya ativijjha passati.	Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom.
Ayaṃ, āvuso, tatiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.	This is the third benefit …
Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ … pe … brahmacariyaṃ pakāseti.	Furthermore, a monk teaches the monks the Dhamma …
Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ … pe … brahmacariyaṃ pakāseti tathā tathā naṃ sabrahmacārī uttari sambhāventi:	Whenever they do this, their spiritual companions esteem them more highly, thinking:
‘addhā ayamāyasmā patto vā pajjati vā’.	‘For sure this venerable has attained or will attain.’
Ayaṃ, āvuso, catuttho ānisaṃso kālena dhammassavane kālena dhammasākacchāya.	This is the fourth benefit …
Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	Furthermore, a monk teaches the monks the Dhamma …
Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te taṃ dhammaṃ sutvā vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	Whenever they do this, there may be trainee monks present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary. Hearing that Dharma, they rouse vigor for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, te taṃ dhammaṃ sutvā diṭṭhadhammasukhavihāraṃyeva anuyuttā viharanti.	There may be perfected monks present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Hearing that Dharma, they simply wish to live happily in the present life.
Ayaṃ, āvuso, pañcamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.	This is the fifth benefit …
Ime kho, āvuso, pañca ānisaṃsā kālena dhammassavane kālena dhammasākacchāyā”ti.	These are the five benefits of listening to the Dharmas at the right time and discussing the Dharmas at the right time.”

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AN 9.5 Bala: Powers

5. Balasutta	5. Powers
“Cattārimāni, bhikkhave, balāni.	“monks, there are these four powers.
Katamāni cattāri?	What four?
Paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ.	The powers of wisdom, vigor, blamelessness, and inclusiveness.
Katamañca, bhikkhave, paññābalaṃ?	And what is the power of wisdom?
Ye dhammā kusalā kusalasaṅkhātā ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tyassa dhammā paññāya vodiṭṭhā honti vocaritā.	One has clearly seen and clearly contemplated with wisdom those qualities that are skillful and considered to be skillful; those that are unskillful … blameworthy … blameless … dark … bright … to be cultivated … not to be cultivated … not worthy of the noble ones ... worthy of the noble ones and considered to be worthy of the noble ones.
Idaṃ vuccati, bhikkhave, paññābalaṃ.	This is called the power of wisdom.
Katamañca, bhikkhave, vīriyabalaṃ?	And what is the power of vigor?
Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones.
Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṃ dhammānaṃ paṭilābhāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones.
Idaṃ vuccati, bhikkhave, vīriyabalaṃ.	This is called the power of vigor.
Katamañca, bhikkhave, anavajjabalaṃ?	And what is the power of blamelessness?
Idha, bhikkhave, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.	It’s when a monk has blameless conduct by way of body, speech, and mind.
Idaṃ vuccati, bhikkhave, anavajjabalaṃ.	This is called the power of blamelessness.
Katamañca, bhikkhave, saṅgāhabalaṃ?	And what is the power of inclusion?
Cattārimāni, bhikkhave, saṅgahavatthūni—	There are these four ways of being inclusive.
dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā.	Giving, kind speech, taking care, and equality.
Etadaggaṃ, bhikkhave, dānānaṃ yadidaṃ dhammadānaṃ.	The best of gifts is the gift of The Dharma.
Etadaggaṃ, bhikkhave, peyyavajjānaṃ yadidaṃ atthikassa ohitasotassa punappunaṃ dhammaṃ deseti.	The best sort of kind speech is to teach the Dhamma again and again to someone who is engaged and who lends an ear.
Etadaggaṃ, bhikkhave, atthacariyānaṃ yadidaṃ assaddhaṃ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṃ sīlasampadāya … macchariṃ cāgasampadāya … duppaññaṃ paññāsampadāya samādapeti niveseti patiṭṭhāpeti.	The best way of taking care is to encourage, settle, and ground the unjustifiable-trustful in justifiable-trust, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom.
Etadaggaṃ, bhikkhave, samānattatānaṃ yadidaṃ sotāpanno sotāpannassa samānatto, sakadāgāmī sakadāgāmissa samānatto, anāgāmī anāgāmissa samānatto, arahā arahato samānatto.	The best kind of equality is the equality of a stream-enterer with another stream-enterer, a once-returner with another once-returner, a non-returner with another non-returner, and a perfected one with another perfected one.
Idaṃ vuccati, bhikkhave, saṅgāhabalaṃ.	This is called the power of inclusion.
Imāni kho, bhikkhave, cattāri balāni.	These are the four powers.
Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako pañca bhayāni samatikkanto hoti.	A noble-one's-disciple who has these four powers has got past five fears.
Katamāni pañca?	What five?
Ājīvikabhayaṃ, asilokabhayaṃ, parisasārajjabhayaṃ, maraṇabhayaṃ, duggatibhayaṃ.	Fear regarding livelihood, disrepute, feeling insecure in an assembly, death, and bad rebirth.
Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Then that noble-one's-disciple reflects:
‘nāhaṃ ājīvikabhayassa bhāyāmi.	‘I have no fear regarding livelihood.
Kissāhaṃ ājīvikabhayassa bhāyissāmi?	Why would I be afraid of that?
Atthi me cattāri balāni—	I have these four powers:
paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ.	the powers of wisdom, vigor, blamelessness, and inclusiveness.
Duppañño kho ājīvikabhayassa bhāyeyya.	A witless person might fear for their livelihood.
Kusīto ājīvikabhayassa bhāyeyya.	A lazy person might fear for their livelihood.
Sāvajjakāyakammantavacīkammantamanokammanto ājīvikabhayassa bhāyeyya.	A person who does blameworthy things by way of body, speech, and mind might fear for their livelihood.
Asaṅgāhako ājīvikabhayassa bhāyeyya.	A person who does not include others might fear for their livelihood.
Nāhaṃ asilokabhayassa bhāyāmi … pe …	I have no fear of disrepute …
nāhaṃ parisasārajjabhayassa bhāyāmi … pe …	I have no fear about feeling insecure in an assembly …
nāhaṃ maraṇabhayassa bhāyāmi … pe …	I have no fear of death …
nāhaṃ duggatibhayassa bhāyāmi.	I have no fear of a bad rebirth.
Kissāhaṃ duggatibhayassa bhāyissāmi?	Why would I be afraid of that?
Atthi me cattāri balāni—	I have these four powers:
paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ.	the powers of wisdom, vigor, blamelessness, and inclusiveness.
Duppañño kho duggatibhayassa bhāyeyya.	A witless person might be afraid of a bad rebirth.
Kusīto duggatibhayassa bhāyeyya.	A lazy person might be afraid of a bad rebirth.
Sāvajjakāyakammantavacīkammantamanokammanto duggatibhayassa bhāyeyya.	A person who does blameworthy things by way of body, speech, and mind might be afraid of a bad rebirth.
Asaṅgāhako duggatibhayassa bhāyeyya’.	A person who does not include others might be afraid of a bad rebirth.’
Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako imāni pañca bhayāni samatikkanto hotī”ti.	A noble-one's-disciple who has these four powers has got past these five fears.”

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AN 9.6 Sevanā: Association

6. Sevanāsutta	6. Association
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … āyasmā sāriputto etadavoca:	There Sāriputta addressed the monks:
“Puggalopi, āvuso, duvidhena veditabbo—	“Reverends, you should distinguish two kinds of people:
sevitabbopi asevitabbopi.	those you should associate with, and those you shouldn’t associate with.
Cīvarampi, āvuso, duvidhena veditabbaṃ—	You should distinguish two kinds of robes:
sevitabbampi asevitabbampi.	those you should wear, and those you shouldn’t wear.
Piṇḍapātopi, āvuso, duvidhena veditabbo—	You should distinguish two kinds of almsfood:
sevitabbopi asevitabbopi.	that which you should eat, and that which you shouldn’t eat.
Senāsanampi, āvuso, duvidhena veditabbaṃ—	You should distinguish two kinds of lodgings:
sevitabbampi asevitabbampi.	those you should frequent, and those you shouldn’t frequent.
Gāmanigamopi, āvuso, duvidhena veditabbo—	You should distinguish two kinds of market town:
sevitabbopi asevitabbopi.	those you should frequent, and those you shouldn’t frequent.
Janapadapadesopi, āvuso, duvidhena veditabbo—	You should distinguish two kinds of country:
sevitabbopi asevitabbopi.	those you should frequent, and those you shouldn’t frequent.
‘Puggalopi, āvuso, duvidhena veditabbo—	You should distinguish two kinds of people:
sevitabbopi asevitabbopī’ti,	those you should associate with, and those you shouldn’t associate with.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā puggalaṃ:	Take a person of whom you know this.
‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;	‘When I associate with this person, unskillful Dharmas grow, and skillful Dharmas decline.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti;	And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by.
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṃ vā divasabhāgaṃ vā saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo.	And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being developed to perfection.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them.
Tattha yaṃ jaññā puggalaṃ:	Take a person of whom you know this.
‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;	‘When I associate with this person, unskillful Dharmas grow, and skillful Dharmas decline.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti;	But the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by.
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo.	However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being developed to perfection.’ In this case you should leave that person after reflecting, without asking. You shouldn’t follow them.
Tattha yaṃ jaññā puggalaṃ:	Take a person of whom you know this.
‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti;	‘When I associate with this person, unskillful Dharmas decline, and skillful Dharmas grow.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti;	And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by.
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṃ.	But the goal of the ascetic life for which I went forth from the lay life to homelessness is being developed to perfection.’ In this case you should follow that person after reflection. You shouldn’t leave them.
Tattha yaṃ jaññā puggalaṃ:	Take a person of whom you know this.
‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti;	‘When I associate with this person, unskillful Dharmas decline, and skillful Dharmas grow.
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti;	And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by.
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo yāvajīvaṃ anubandhitabbo na pakkamitabbaṃ api panujjamānena.	And the goal of the ascetic life for which I went forth from the lay life to homelessness is being developed to perfection.’ In this case you should follow that person. You shouldn’t leave them, even if they send you away.
‘Puggalopi, āvuso, duvidhena veditabbo—	‘You should distinguish two kinds of people:
sevitabbopi asevitabbopī’ti,	those you should associate with, and those you shouldn’t associate with.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Cīvarampi, āvuso, duvidhena veditabbaṃ—	‘You should distinguish two kinds of robes:
sevitabbampi asevitabbampī’ti,	those you should wear, and those you shouldn’t wear.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā cīvaraṃ:	Take a robe of which you know this.
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ cīvaraṃ na sevitabbaṃ.	‘When I wear this robe, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not wear that kind of robe.
Tattha yaṃ jaññā cīvaraṃ:	Take a robe of which you know this.
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ cīvaraṃ sevitabbaṃ.	‘When I wear this robe, unskillful Dharmas decline, and skillful Dharmas grow.’ You should wear that kind of robe.
‘Cīvarampi, āvuso, duvidhena veditabbaṃ—	‘You should distinguish two kinds of robes:
sevitabbampi asevitabbampī’ti,	those you should wear, and those you shouldn’t wear.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Piṇḍapātopi, āvuso, duvidhena veditabbo—	‘You should distinguish two kinds of almsfood:
sevitabbopi asevitabbopī’ti,	that which you should eat, and that which you shouldn’t eat.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā piṇḍapātaṃ:	Take almsfood of which you know this.
‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo.	‘When I eat this almsfood, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not eat that kind of almsfood.
Tattha yaṃ jaññā piṇḍapātaṃ:	Take almsfood of which you know this.
‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo.	‘When I eat this almsfood, unskillful Dharmas decline, and skillful Dharmas grow.’ You should eat that kind of almsfood.
‘Piṇḍapātopi, āvuso, duvidhena veditabbo—	‘You should distinguish two kinds of almsfood:
sevitabbopi asevitabbopī’ti,	that which you should eat, and that which you shouldn’t eat.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Senāsanampi, āvuso, duvidhena veditabbaṃ—	You should distinguish two kinds of lodgings:
sevitabbampi asevitabbampī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā senāsanaṃ:	Take a lodging of which you know this.
‘idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ senāsanaṃ na sevitabbaṃ.	‘When I frequent this lodging, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of lodging.
Tattha yaṃ jaññā senāsanaṃ:	Take a lodging of which you know this.
‘idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ senāsanaṃ sevitabbaṃ.	‘When I frequent this lodging, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of lodging.
‘Senāsanampi, āvuso, duvidhena veditabbaṃ—	You should distinguish two kinds of lodgings:
sevitabbampi asevitabbampī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Gāmanigamopi, āvuso, duvidhena veditabbo—	‘You should distinguish two kinds of market town:
sevitabbopi asevitabbopī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā gāmanigamaṃ:	Take a market town of which you know this.
‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo.	‘When I frequent this market town, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of village or town.
Tattha yaṃ jaññā gāmanigamaṃ:	Take a market town of which you know this.
‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo.	‘When I frequent this market town, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of village or town.
‘Gāmanigamopi, āvuso, duvidhena veditabbo—	‘You should distinguish two kinds of market town:
sevitabbopi asevitabbopī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Janapadapadesopi, āvuso, duvidhena veditabbo—	‘You should distinguish two kinds of country:
sevitabbopi asevitabbopī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā janapadapadesaṃ:	Take a country of which you know this.
‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo.	‘When I frequent this country, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of country.
Tattha yaṃ jaññā janapadapadesaṃ:	Take a country of which you know this.
‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo.	‘When I frequent this country, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of country.
‘Janapadapadesopi, āvuso, duvidhena veditabbo—	‘You should distinguish two kinds of country:
sevitabbopi asevitabbopī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

❧

AN 9.7 Sutavā: With Sutavā the Wanderer

7. Sutavāsutta	7. With Sutavā the Wanderer
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho sutavā paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Sutavā went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sutavā paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Ekamidāhaṃ, bhante, samayaṃ bhagavā idheva rājagahe viharāmi giribbaje.	“Sir, one time the Buddha was staying right here in Rājagaha, the Mountain Keep.
Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ:	There I heard and learned this in the presence of the Buddha:
‘yo so, sutavā, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ—	‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects.
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto’ti.	A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’
Kacci metaṃ, bhante, bhagavato sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritan”ti?	I trust I properly heard, learned, attended, and remembered that from the Buddha?”
“Taggha te etaṃ, sutavā, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ.	“Indeed, Sutavā, you properly heard, learned, attended, and remembered that.
Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi:	In the past, as today, I say this:
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ—	‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects.
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ’.	A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.’
Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi:	In the past, as today, I say this:
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’”ti.	‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in these nine respects.’”

AN 9.8 Sajjha: With the Wanderer Sajjha

8. Sajjhasutta	8. With the Wanderer Sajjha
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho sajjho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Sajjha went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sajjho paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Ekamidāhaṃ, bhante, samayaṃ bhagavā idheva rājagahe viharāmi giribbaje.	“Sir, one time the Buddha was staying right here in Rājagaha, the Mountain Keep.
Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ:	There I heard and learned this in the presence of the Buddha:
‘yo so, sajjha, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ—	‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects.
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto’ti.	A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’
Kacci metaṃ, bhante, bhagavato sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritan”ti?	I trust I properly heard, learned, attended, and remembered that from the Buddha?”
“Taggha te etaṃ, sajjha, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ.	“Indeed, Sajjha, you properly heard, learned, attended, and remembered that.
Pubbe cāhaṃ, sajjha, etarahi ca evaṃ vadāmi:	In the past, as today, I say this:
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ—	‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects.
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ … pe … abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu buddhaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu dhammaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu saṅghaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu sikkhaṃ paccakkhātuṃ’.	A monk with defilements ended can’t deliberately kill a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t abandon the Buddha, The Dharma, the Saṅgha, or the training.’
Pubbe cāhaṃ, sajjha, etarahi ca evaṃ vadāmi:	In the past, as today, I say this:
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’”ti.	‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in these nine respects.’”

AN 9.9 Puggala: Persons

9. Puggalasutta	9. Persons
“Navayime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these nine people are found in the world.
Katame nava?	What nine?
Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, puthujjano—	The perfected one, and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And the ordinary person.
ime kho, bhikkhave, nava puggalā santo saṃvijjamānā lokasmin”ti.	These are the nine people found in the world.”

AN 9.10 Āhuneyya: Worthy of Offerings Dedicated to the Gods

10. Āhuneyyasutta	10. Worthy of Offerings Dedicated to the Gods
“Navayime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa.	“monks, these nine people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame nava?	What nine?
Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, gotrabhū—	The perfected one, and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And a member of the spiritual family.
ime kho, bhikkhave, nava puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	These are the nine people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.”

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§ – AN 9 vagga 2 Sīhanāda: The Lion’s Roar

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AN 9.11 Sīhanāda: Sāriputta’s Lion’s Roar

11. Sīhanādasutta	11. Sāriputta’s Lion’s Roar
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“vuttho me, bhante, sāvatthiyaṃ vassāvāso.	“Sir, I have completed the rainy season residence at Sāvatthī.
Icchāmahaṃ, bhante, janapadacārikaṃ pakkamitun”ti.	I wish to depart to wander the countryside.”
“Yassadāni tvaṃ, sāriputta, kālaṃ maññasī”ti.	“Please, Sāriputta, go at your convenience.”
Atha kho āyasmā sāriputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then Sāriputta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho aññataro bhikkhu acirapakkante āyasmante sāriputte bhagavantaṃ etadavoca:	And then, not long after Sāriputta had left, a certain monk said to the Buddha:
“āyasmā maṃ, bhante, sāriputto āsajja appaṭinissajja cārikaṃ pakkanto”ti.	“Sir, Venerable Sāriputta attacked me and left without saying sorry.”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi:	“Please, monk, in my name tell Sāriputta that
‘satthā taṃ, āvuso sāriputta, āmantetī’”ti.	the teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca:	“Yes, sir,” that monk replied. He went to Sāriputta and said to him:
“satthā taṃ, āvuso sāriputta, āmantetī”ti.	“Reverend Sāriputta, the teacher summons you.”
“Evamāvuso”ti kho āyasmā sāriputto tassa bhikkhuno paccassosi.	“Yes, reverend,” Sāriputta replied.
Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca ānando avāpuraṇaṃ ādāya vihāre āhiṇḍanti:	Now at that time Venerables Mahāmoggallāna and Ānanda took a key and went from dwelling to dwelling, saying:
“abhikkamathāyasmanto, abhikkamathāyasmanto.	“Come forth, venerables! Come forth, venerables!
Idānāyasmā sāriputto bhagavato sammukhā sīhanādaṃ nadissatī”ti.	Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!”
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:	Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“idha te, sāriputta, aññataro sabrahmacārī khīyanadhammaṃ āpanno:	“Sāriputta, one of your spiritual companions has made this complaint:
‘āyasmā maṃ, bhante, sāriputto āsajja appaṭinissajjacārikaṃ pakkanto’”ti.	‘Venerable Sāriputta attacked me and left without saying sorry.’”
“Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.	“Sir, someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, pathaviyaṃ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā;	Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this.
evamevaṃ kho ahaṃ, bhante, pathavīsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.	In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (1)	Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, āpasmiṃ sucimpi dhovanti asucimpi dhovanti gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā;	Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. …
evamevaṃ kho ahaṃ, bhante, āposamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.	In the same way, I live with a heart like water, abundant, expansive, limitless, free of enmity and ill will.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (2)	Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā;	Suppose a fire was to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. …
evamevaṃ kho ahaṃ, bhante, tejosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.	In the same way, I live with a heart like fire, abundant, expansive, limitless, free of enmity and ill will.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (3)	Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā;	Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. …
evamevaṃ kho ahaṃ, bhante, vāyosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.	In the same way, I live with a heart like the wind, abundant, expansive, limitless, free of enmity and ill will.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (4)	Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, rajoharaṇaṃ sucimpi puñchati asucimpi puñchati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi puñchati, na ca tena rajoharaṇaṃ aṭṭīyati vā harāyati vā jigucchati vā;	Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. …
evamevaṃ kho ahaṃ, bhante, rajoharaṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.	In the same way, I live with a heart like a rag, abundant, expansive, limitless, free of enmity and ill will.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (5)	Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṃ vā nigamaṃ vā pavisanto nīcacittaṃyeva upaṭṭhapetvā pavisati;	Suppose an outcast boy or girl, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind.
evamevaṃ kho ahaṃ, bhante, caṇḍālakumārakacaṇḍālakumārikāsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.	In the same way, I live with a heart like an outcast boy or girl, abundant, limitless, measureless, free of enmity and ill will.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (6)	Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, usabho chinnavisāṇo sūrato sudanto suvinīto rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ anvāhiṇḍanto na kiñci hiṃsati pādena vā visāṇena vā;	Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns.
evamevaṃ kho ahaṃ, bhante, usabhachinnavisāṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena.	In the same way, I live with a heart like a bull with horns cut, abundant, expansive, limitless, free of enmity and ill will.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (7)	Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya;	Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the corpse of a snake or a dog or a human was hung around their neck, they’d be horrified, repelled, and disgusted.
evamevaṃ kho ahaṃ, bhante, iminā pūtikāyena aṭṭīyāmi harāyāmi jigucchāmi.	In the same way, I’m horrified, repelled, and disgusted by this rotten body.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (8)	Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Seyyathāpi, bhante, puriso medakathālikaṃ parihareyya chiddāvachiddaṃ uggharantaṃ paggharantaṃ;	Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks.
evamevaṃ kho ahaṃ, bhante, imaṃ kāyaṃ pariharāmi chiddāvachiddaṃ uggharantaṃ paggharantaṃ.	In the same way, I carry around this body that’s leaking and oozing from holes and cracks.
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyyā”ti. (9)	Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.”
Atha kho so bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca:	Then that monk rose from his seat, placed his robe over one shoulder, bowed with his head at the Buddha’s feet, and said:
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo ahaṃ āyasmantaṃ sāriputtaṃ asatā tucchā musā abhūtena abbhācikkhiṃ.	“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, baseless, lying, untruthful claim.
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhatu āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha taṃ, bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ sāriputtaṃ asatā tucchā musā abhūtena abbhācikkhi.	“Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.
Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.	But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuḍḍhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī”ti.	For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha said to Venerable Sāriputta:
“khama, sāriputta, imassa moghapurisassa, purā tassa tattheva sattadhā muddhā phalatī”ti.	“Sāriputta, forgive that foolish man before his head explodes into seven pieces right here.”
“Khamāmahaṃ, bhante, tassa āyasmato sace maṃ so āyasmā evamāha:	“I will pardon that venerable if he asks me:
‘khamatu ca me so āyasmā’”ti.	‘May the venerable please pardon me too.’”

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AN 9.12 Saupādisesa: With Something Left Over

12. Saupādisesasutta	12. With Something Left Over
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Atha kho āyasmato sāriputtassa etadahosi:	Then he thought:
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ,	“It’s too early to wander for alms in Sāvatthī.
yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.	Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.	Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side.
Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them:
“yo hi koci, āvuso, saupādiseso kālaṃ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā”ti.	“Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.”
Atha kho āyasmā sāriputto tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi.	Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi:	He got up from his seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti.	“I will learn the meaning of this statement from the Buddha himself.”
Atha kho āyasmā sāriputto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti.	“Sāriputta, these foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not?
Navayime, sāriputta, puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā.	There are these nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Katame nava?	What nine?
Idha, sāriputta, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī.	There’s a person who has fulfilled ethics and undistractible-lucidity, but has limited wisdom.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Ayaṃ, sāriputta, paṭhamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. (1)	This is the first person …
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī.	Furthermore, there’s a person who has fulfilled ethics and undistractible-lucidity, but has limited wisdom.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti … pe …	With the ending of the five lower fetters they’re nirvana'd upon landing.
asaṅkhāraparinibbāyī hoti … pe …	With the ending of the five lower fetters they’re nirvana'd without extra effort. …
With the ending of the five lower fetters they’re extinguished with extra effort. …	This is the third person …
This is the fourth person …	sasaṅkhāraparinibbāyī hoti … pe …
uddhaṃsoto hoti akaniṭṭhagāmī.	With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Ayaṃ, sāriputta, pañcamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. (2–5.)	This is the fifth person …
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī.	Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Ayaṃ, sāriputta, chaṭṭho puggalo saupādiseso kālaṃ kurumāno parimutto nirayā … pe … parimutto apāyaduggativinipātā. (6)	This is the sixth person …
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī.	Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.	With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
Ayaṃ, sāriputta, sattamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā … pe … parimutto apāyaduggativinipātā. (7)	This is the seventh person …
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī.	Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.	With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering.
Ayaṃ, sāriputta, aṭṭhamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā … pe … parimutto apāyaduggativinipātā. (8)	This is the eighth person …
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī.	Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.	With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.
Ayaṃ, sāriputta, navamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. (9)	This is the ninth person …
Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti.	These foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not?
Ime kho, sāriputta, nava puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā.	These are the nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Na tāvāyaṃ, sāriputta, dhammapariyāyo paṭibhāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	Up until now, Sāriputta, I have not felt the need to give this exposition of The Dharma to the monks, nuns, laymen, and laywomen.
Taṃ kissa hetu?	Why is that?
Māyimaṃ dhammapariyāyaṃ sutvā pamādaṃ āhariṃsūti.	For I didn’t want those who heard it to introduce negligence.
Api ca mayā, sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti.	However, I have spoken it in order to answer your question.”

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AN 9.13 Koṭṭhika: With Koṭṭhita

13. Koṭṭhikasutta	13. With Koṭṭhita
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ diṭṭhadhammavedanīyaṃ, taṃ me kammaṃ samparāyavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?	“Reverend Sāriputta, is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in this life be experienced by me in lives to come’?”
“No hidaṃ, āvuso”.	“Certainly not, reverend.”
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ samparāyavedanīyaṃ taṃ me kammaṃ diṭṭhadhammavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?	“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in lives to come be experienced by me in this life’?”
“No hidaṃ, āvuso”.	“Certainly not.”
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ sukhavedanīyaṃ, taṃ me kammaṃ dukkhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?	“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as pleasant be experienced by me as painful’?”
“No hidaṃ, āvuso”.	“Certainly not.”
“Kiṃ panāvuso, sāriputta, ‘yaṃ kammaṃ dukkhavedanīyaṃ, taṃ me kammaṃ sukhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?	“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as painful be experienced by me as pleasant’?”
“No hidaṃ, āvuso”.	“Certainly not.”
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ paripakkavedanīyaṃ, taṃ me kammaṃ aparipakkavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?	“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when ripe be experienced by me when unripe’?”
“No hidaṃ, āvuso”.	“Certainly not.”
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ aparipakkavedanīyaṃ, taṃ me kammaṃ paripakkavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?	“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when unripe be experienced by me when ripe’?”
“No hidaṃ, āvuso”.	“Certainly not.”
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ bahuvedanīyaṃ, taṃ me kammaṃ appavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?	“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a lot be experienced by me a little’?”
“No hidaṃ, āvuso”.	“Certainly not.”
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ appavedanīyaṃ, taṃ me kammaṃ bahuvedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?	“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a little be experienced by me a lot’?”
“No hidaṃ, āvuso”.	“Certainly not.”
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ vedanīyaṃ, taṃ me kammaṃ avedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?	“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced by me be not experienced’?”
“No hidaṃ, āvuso”.	“Certainly not.”
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ avedanīyaṃ, taṃ me kammaṃ vedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti?	“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds not to be experienced be experienced’?”
“No hidaṃ, āvuso”.	“Certainly not.”
“‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ me kammaṃ samparāyavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’.
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ samparāyavedanīyaṃ taṃ me kammaṃ diṭṭhadhammavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life …
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ sukhavedanīyaṃ taṃ me kammaṃ dukkhavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	deeds to be experienced as pleasant are experienced as painful …
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ dukkhavedanīyaṃ taṃ me kammaṃ sukhavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	deeds to be experienced as painful are experienced as pleasant …
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ paripakkavedanīyaṃ taṃ me kammaṃ aparipakkavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	deeds to be experienced when ripe are experienced when unripe …
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ aparipakkavedanīyaṃ taṃ me kammaṃ paripakkavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	deeds to be experienced when unripe are experienced when ripe …
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ bahuvedanīyaṃ taṃ me kammaṃ appavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	deeds to be experienced a lot are experienced a little …
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ appavedanīyaṃ taṃ me kammaṃ bahuvedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	deeds to be experienced a little are experienced a lot …
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ vedanīyaṃ taṃ me kammaṃ avedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	deeds to be experienced are not experienced …
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ avedanīyaṃ taṃ me kammaṃ vedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.	When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced in lives are experienced, you said, ‘Certainly not.’
Atha kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī”ti?	Then what exactly is the purpose of living the spiritual life under the Buddha?”
“Yaṃ khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ, tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatīti.	“Reverend, the spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend that which is unknown, unseen, unattained, unrealized, and uncomprehended.”
Kiṃ panassāvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ, yassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatīti?	“But what is the unknown, unseen, unattained, unrealized, and uncomprehended?”
‘Idaṃ dukkhan’ti khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussati.	“‘This is suffering.’ …
‘Ayaṃ dukkhasamudayo’ti khvassa, āvuso … pe … ‘ayaṃ dukkhanirodho’ti khvassa, āvuso … pe …	‘This is the origin of suffering.’ … ‘This is the cessation of suffering.’ …
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussati.	‘This is the practice that leads to the cessation of suffering.’ …
Idaṃ khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ.	This is the unknown, unseen, unattained, unrealized, and uncomprehended.
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatī”ti.	The spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend this.”

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AN 9.14 Samiddhi: With Samiddhi

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14. Samiddhisutta	14. With Samiddhi
Atha kho āyasmā samiddhi yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ samiddhiṃ āyasmā sāriputto etadavoca:	Then Venerable Samiddhi went up to Venerable Sāriputta, bowed, and stood to one side. Venerable Sāriputta said to him:
“Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī”ti?	“Samiddhi, based on what do thoughts arise in a person?”
“Nāmarūpārammaṇā, bhante”ti.	“Based on name and form, sir.”
“Te pana, samiddhi, kva nānattaṃ gacchantī”ti?	“Where do they become diversified?”
“Dhātūsu, bhante”ti.	“In the elements.”
“Te pana, samiddhi, kiṃsamudayā”ti?	“What is their origin?”
“Phassasamudayā, bhante”ti.	“Contact is their origin.”
“Te pana, samiddhi, kiṃsamosaraṇā”ti?	“What is their meeting place?”
“Vedanāsamosaraṇā, bhante”ti.	“Feeling is their meeting place.”
“Te pana, samiddhi, kiṃpamukhā”ti?	“What is their chief?”
“Samādhippamukhā, bhante”ti.	“undistractible-lucidity is their chief.”
“Te pana, samiddhi, kiṃadhipateyyā”ti?	“What is their ruler?”
“Satādhipateyyā, bhante”ti.	“rememberfulness is their ruler.”
“Te pana, samiddhi, kiṃuttarā”ti?	“What is their overseer?”
“Paññuttarā, bhante”ti.	“Wisdom is their overseer.”
“Te pana, samiddhi, kiṃsārā”ti?	“What is their core?”
“Vimuttisārā, bhante”ti.	“Freedom is their core.”
“Te pana, samiddhi, kiṃogadhā”ti?	“What is their culmination?”
“Amatogadhā, bhante”ti.	“They culminate in the deathless.”
“‘Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’ti, iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi.	“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’.
‘Te pana, samiddhi, kva nānattaṃ gacchantī’ti, iti puṭṭho samāno ‘dhātūsu, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃsamudayā’ti, iti puṭṭho samāno ‘phassasamudayā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃsamosaraṇā’ti, iti puṭṭho samāno ‘vedanāsamosaraṇā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃpamukhā’ti, iti puṭṭho samāno ‘samādhippamukhā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃadhipateyyā’ti, iti puṭṭho samāno ‘satādhipateyyā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃuttarā’ti, iti puṭṭho samāno ‘paññuttarā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃsārā’ti, iti puṭṭho samāno ‘vimuttisārā, bhante’ti vadesi.	When you were asked …
‘Te pana, samiddhi, kiṃogadhā’ti, iti puṭṭho samāno ‘amatogadhā, bhante’ti vadesi.	what is their culmination, you answered ‘the deathless’.
Sādhu sādhu, samiddhi.	Good, good, Samiddhi!
Sādhu kho tvaṃ, samiddhi, puṭṭho puṭṭho vissajjesi, tena ca mā maññī”ti.	It’s good that you answered each question. But don’t get conceited because of that.”

..AN 9.14 (b.bodhi footnotes)

“They culminate in the deathless.”¹⁸⁶⁹Amatogadhā. Mp explains this with reference to the idea that the path and fruit take nibbāna as object: “Having gotten a foothold in the deathless nibbāna by [making it] an object, they are established there” (ārammaṇavasena amataṃ nibbānaṃ ogāhitvā tattha patiṭṭhitā).
(1) “On what basis, Samiddhi, do intentions and thoughts¹⁸⁶⁵Mp: “Intentions and thoughts are thoughts that are intentions” (saṅkappavitakkā ti saṅkappabhūtā vitakkā). This is said because the two words, saṅkappa and vitakka, are used almost interchangeably in the texts. arise in a person?”
“On the basis of name-and-form, Bhante.”¹⁸⁶⁶Nāmarūpārammaṇā. Mp glosses: “With name and form as condition (nāmarūpapaccayā). By this he shows that the four formless aggregates and the form dependent on the primary elements are the condition for thoughts.”

..AN 9.14 (b.than) Samiddhi Sutta (AN 9:14)

Then Ven. Samiddhi went to Ven. Sāriputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Sāriputta said to him, “Based on what, Samiddhi, do thoughts & resolves arise in a person?”
“Based on name & form, sir.”1
“And how do they go to multiplicity?”
“Through the properties, sir.”2
“And what do they have as their origination?”
“They have contact as their origination, sir.”
“And what do they have as their meeting place?”
“They have feeling as their meeting place, sir.”
“And what do they have as their presiding state?”
“They have concentration as their presiding state, sir.”
“And what do they have as their governing principle?”
“They have mindfulness as their governing principle, sir.”3
“And what do they have as their surpassing state?”
“They have discernment as their surpassing state, sir.”
“And what do they have as their heartwood?”
“They have release as their heartwood, sir.”4
“And where do they gain their footing?”5
“They gain their footing in the deathless, sir.”
“Samiddhi, on being asked, ‘Based on what do thoughts & resolves arise in a person?’ you have answered, ‘Based on name & form.’
“When asked, ‘And how do they go to multiplicity?’ you have answered, ‘Through the properties.’
“When asked, ‘And what do they have as their origination?’ you have answered, ‘They have contact as their origination.’
“When asked, ‘And what do they have as their meeting place?’ you have answered, ‘They have feeling as their meeting place.’
“When asked, ‘And what do they have as their presiding state?’ you have answered, ‘They have concentration as their presiding state.’
“When asked, ‘And what do they have as their governing principle?’ you have answered, ‘They have mindfulness as their governing principle.’
“When asked, ‘And what do they have as their surpassing state?’ you have answered, ‘They have discernment as their surpassing state.’
“When asked, ‘And what do they have as their heartwood?’ you have answered, ‘They have release as their heartwood.’
“When asked, ‘And where do they gain their footing?’ you have answered, ‘They gain their footing in the deathless.’
“Very good, Samiddhi, very good. It’s good, the way you have answered when questioned, but don’t get conceited about that.”
Notes
1. See SN 22:53–54.
2. SN 14:1–5 identifies the multiplicity of properties [dhātu] with the six internal sense-media. SN 14:6–10 identifies it with the six external sense media. SN 14:12, however, identifies six properties that directly have an impact on thoughts and resolves: three unskillful (the properties of sensuality, ill will, and harmfulness) and three skillful (the properties of renunciation, non-ill will, and harmlessness). All of these lists are pertinent here.
3. See AN 4:245.
4. See MN 29 and MN 30.
5. The image here derives from a standard analogy comparing the practice to the act of crossing a river. According to AN 7:15, the point where the meditator gains footing on the river bottom, but before getting up on the bank, corresponds to the attainment of non-return. To become an arahant is to go beyond the river and stand on firm ground.
See also: AN 10:58

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AN 9.15 Gaṇḍa: The Simile of the Boil

15. Gaṇḍasutta	15. The Simile of the Boil
“Seyyathāpi, bhikkhave, gaṇḍo anekavassagaṇiko.	“monks, suppose there was a boil that was many years old.
Tassassu gaṇḍassa nava vaṇamukhāni nava abhedanamukhāni.	And that boil had nine orifices that were continually open wounds.
Tato yaṃ kiñci pagghareyya—	Whatever oozed out of them
asuciyeva pagghareyya, duggandhaṃyeva pagghareyya, jegucchiyaṃyeva pagghareyya;	would be filthy, stinking, and disgusting.
yaṃ kiñci pasaveyya—	Whatever leaked out them
asuciyeva pasaveyya, duggandhaṃyeva pasaveyya, jegucchiyaṃyeva pasaveyya.	would be filthy, stinking, and disgusting.
Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa.	‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
Tassassu gaṇḍassa nava vaṇamukhāni nava abhedanamukhāni.	And that boil has nine orifices that were continually open wounds.
Tato yaṃ kiñci paggharati—	Whatever oozed out of them
asuciyeva paggharati, duggandhaṃyeva paggharati, jegucchiyaṃyeva paggharati;	is filthy, stinking, and disgusting.
yaṃ kiñci pasavati—	Whatever leaks out of them
asuciyeva pasavati, duggandhaṃyeva pasavati, jegucchiyaṃyeva pasavati.	is filthy, stinking, and disgusting.
Tasmātiha, bhikkhave, imasmiṃ kāye nibbindathā”ti.	So, monks, have no illusion about this body.”

AN 9.16 Saññā: Perceptions

16. Saññāsutta	16. Perceptions
“Navayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā nava?	What nine?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā—	The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, and fading away.
imā kho, bhikkhave, nava saññā, bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

AN 9.17 Kula: Families

17. Kulasutta	17. Families
“Navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ nisīdituṃ.	“monks, visiting a family with nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.
Katamehi navahi?	What nine?
Na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti, paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ, na upanisīdanti dhammassavanāya, bhāsitamassa na sussūsanti.	They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully. They don’t sit nearby to listen to the Dharmas. When you’re speaking, they don’t listen well.
Imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ upagantvā vā nālaṃ nisīdituṃ.	Visiting a family with these nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.
Navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ nisīdituṃ.	Visiting a family with nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.
Katamehi navahi?	What nine?
Manāpena paccuṭṭhenti, manāpena abhivādenti, manāpena āsanaṃ denti, santamassa na pariguhanti, bahukampi bahukaṃ denti, paṇītampi paṇītaṃ denti, sakkaccaṃ denti no asakkaccaṃ, upanisīdanti dhammassavanāya, bhāsitamassa sussūsanti.	They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. They sit nearby to listen to the Dharmas. When you’re speaking, they listen well.
Imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ nisīditun”ti.	Visiting a family with these nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”

AN 9.18 Navaṅguposatha: The Sabbath with Nine Factors

18. Navaṅguposathasutta	18. The Sabbath with Nine Factors
“Navahi, bhikkhave, aṅgehi samannāgato uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	“monks, the observance of the sabbath with its nine factors is very fruitful and beneficial and splendid and bountiful.
Kathaṃ upavuttho ca, bhikkhave, navahaṅgehi samannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro?	And how should it be observed?
Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampino viharanti;	‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi.	I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṃ anukaromi; uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā paṭhamena aṅgena samannāgato hoti … pe …. (1–7.)	This is its first factor. …
‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti—mañcake vā tiṇasanthārake vā;	‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat.
ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi—mañcake vā tiṇasanthārake vā.	I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
Imināpaṅgena arahataṃ anukaromi; uposatho ca me upavuttho bhavissatī’ti.	I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā aṭṭhamena aṅgena samannāgato hoti. (8)	This is its eighth factor.
Mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	They meditate spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Iminā navamena aṅgena samannāgato hoti. (9)	This is its ninth factor.
Evaṃ upavuttho kho, bhikkhave, navahaṅgehi samannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”ti.	The observance of the sabbath with its nine factors in this way is very fruitful and beneficial and splendid and bountiful.”

AN 9.19 Devatā: A Deity

19. Devatāsutta	19. A Deity
“Imañca, bhikkhave, rattiṃ sambahulā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ:	“monks, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me.
‘upasaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni.	‘Sir, formerly when we were human beings, renunciates came to our homes.
Te mayaṃ, bhante, paccuṭṭhimha, no ca kho abhivādimha.	We politely rose for them, but we didn’t bow.
Tā mayaṃ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṃ kāyaṃ upapannā’ti.	And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’
Aparāpi maṃ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṃ:	Then several other deities came to me and said:
‘upasaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni.	‘Sir, formerly when we were human beings, renunciates came to our homes.
Te mayaṃ, bhante, paccuṭṭhimha abhivādimha, no ca tesaṃ āsanaṃ adamha.	We politely rose for them and bowed, but we didn’t offer a seat.
Tā mayaṃ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṃ kāyaṃ upapannā’ti.	And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’
Aparāpi maṃ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṃ:	Then several other deities came to me and said:
‘upasaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni.	‘Sir, formerly when we were human beings, renunciates came to our homes.
Te mayaṃ, bhante, paccuṭṭhimha abhivādimha āsanaṃ adamha, no ca kho yathāsatti yathābalaṃ saṃvibhajimha … pe …	We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’
yathāsatti yathābalaṃ saṃvibhajimha, no ca kho upanisīdimha dhammassavanāya … pe …	‘We didn’t sit nearby to listen to the Dharmas. …’
upanisīdimha dhammassavanāya, no ca kho ohitasotā dhammaṃ suṇimha … pe …	‘We didn’t lend an ear to the Dharmas. …’
ohitasotā ca dhammaṃ suṇimha, no ca kho sutvā dhammaṃ dhārayimha … pe …	‘We didn’t memorize the Dharmas. …’
sutvā ca dhammaṃ dhārayimha, no ca kho dhātānaṃ dhammānaṃ atthaṃ upaparikkhimha … pe …	‘We didn’t examine the meaning of Dharmas we’d memorized. …’
dhātānañca dhammānaṃ atthaṃ upaparikkhimha, no ca kho atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjimha.	‘Having understood the meaning and The Dharma, we didn’t practice accordingly.
Tā mayaṃ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṃ kāyaṃ upapannā’ti.	And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’
Aparāpi maṃ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṃ:	Then several other deities came to me and said:
‘upasaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni.	‘Sir, formerly when we were human beings, renunciates came to our homes.
Te mayaṃ, bhante, paccuṭṭhimha abhivādimha, āsanaṃ adamha, yathāsatti yathābalaṃ saṃvibhajimha, upanisīdimha dhammassavanāya, ohitasotā ca dhammaṃ suṇimha, sutvā ca dhammaṃ dhārayimha, dhātānañca dhammānaṃ atthaṃ upaparikkhimha, atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjimha.	We politely rose, bowed, and offered them a seat. We shared as best we could. We sat near by to listen to the Dharmas, leant an ear, memorized them, and examined their meaning. Understanding The Dharma and the meaning we practiced accordingly.
Tā mayaṃ, bhante, paripuṇṇakammantā avippaṭisāriniyo apaccānutāpiniyo paṇītaṃ kāyaṃ upapannā’ti.	And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’
Etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha, mā pacchā vippaṭisārino ahuvattha seyyathāpi tā purimikā devatā”ti.	Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later, like those former deities.”

AN 9.20 Velāma: About Velāma

20. Velāmasutta	20. About Velāma
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Api nu te, gahapati, kule dānaṃ dīyatī”ti?	“Householder, I wonder whether your family gives gifts?”
“Dīyati me, bhante, kule dānaṃ;	“It does, sir.
tañca kho lūkhaṃ kaṇājakaṃ biḷaṅgadutiyan”ti.	But only coarse gruel with pickles.”
“Lūkhañcepi, gahapati, dānaṃ deti paṇītaṃ vā;	“Householder, someone might give a gift that’s either coarse or fine.
tañca asakkaccaṃ deti, acittīkatvā deti, asahatthā deti, apaviddhaṃ deti, anāgamanadiṭṭhiko deti.	But they give it carelessly, thoughtlessly, not with their own hand. They give the dregs, and they give without consideration for consequences.
Yattha yattha tassa tassa dānassa vipāko nibbattati, na uḷārāya bhattabhogāya cittaṃ namati, na uḷārāya vatthabhogāya cittaṃ namati, na uḷārāya yānabhogāya cittaṃ namati, na uḷāresu pañcasu kāmaguṇesu bhogāya cittaṃ namati.	Then wherever the result of any such gift manifests, their mind doesn’t tend to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti.	And their children, wives, bondservants, employees, and workers don’t want to listen to them. They don’t pay attention or try to understand.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, gahapati, hoti asakkaccaṃ katānaṃ kammānaṃ vipāko.	Because that is the result of deeds done carelessly.
Lūkhañcepi, gahapati, dānaṃ deti paṇītaṃ vā;	Someone might give a gift that’s either coarse or fine.
tañca sakkaccaṃ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṃ deti, āgamanadiṭṭhiko deti.	And they give it carefully, thoughtfully, with their own hand. They don’t give the dregs, and they give with consideration for consequences.
Yattha yattha tassa tassa dānassa vipāko nibbattati, uḷārāya bhattabhogāya cittaṃ namati, uḷārāya vatthabhogāya cittaṃ namati, uḷārāya yānabhogāya cittaṃ namati, uḷāresu pañcasu kāmaguṇesu bhogāya cittaṃ namati.	Then wherever the result of any such gift manifests, their mind tends to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti.	And their children, wives, bondservants, employees, and workers want to listen. They pay attention and try to understand.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, gahapati, hoti sakkaccaṃ katānaṃ kammānaṃ vipāko.	Because that is the result of deeds done carefully.
Bhūtapubbaṃ, gahapati, velāmo nāma brāhmaṇo ahosi.	Once upon a time, householder, there was a brahmin named Velāma.
So evarūpaṃ dānaṃ adāsi mahādānaṃ.	He gave the following gift, a great offering.
Caturāsīti suvaṇṇapātisahassāni adāsi rūpiyapūrāni, caturāsīti rūpiyapātisahassāni adāsi suvaṇṇapūrāni, caturāsīti kaṃsapātisahassāni adāsi hiraññapūrāni, caturāsīti hatthisahassāni adāsi sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti rathasahassāni adāsi sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti dhenusahassāni adāsi dukūlasandhanāni kaṃsūpadhāraṇāni, caturāsīti kaññāsahassāni adāsi āmuttamaṇikuṇḍalāyo, caturāsīti pallaṅkasahassāni adāsi gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, caturāsīti vatthakoṭisahassāni adāsi khomasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ kappāsikasukhumānaṃ, ko pana vādo annassa pānassa khajjassa bhojjassa leyyassa peyyassa, najjo maññe vissandanti.	84,000 gold bowls filled with silver. 84,000 silver bowls filled with gold. 84,000 bronze bowls filled with gold coins. 84,000 elephants with gold adornments and banners, covered with gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting. 84,000 milk cows with silken reins and bronze pails. 84,000 maidens bedecked with jewels and earrings. 84,000 couches spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 fine cloths of linen, silk, wool, and cotton. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed to flow like a river.
Siyā kho pana te, gahapati, evamassa:	Householder, you might think:
‘añño nūna tena samayena velāmo brāhmaṇo ahosi, so taṃ dānaṃ adāsi mahādānan’ti.	‘Surely the brahmin Velāma must have been someone else at that time?’
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Ahaṃ tena samayena velāmo brāhmaṇo ahosiṃ.	I myself was the brahmin Velāma at that time.
Ahaṃ taṃ dānaṃ adāsiṃ mahādānaṃ.	I gave that gift, a great offering.
Tasmiṃ kho pana, gahapati, dāne na koci dakkhiṇeyyo ahosi, na taṃ koci dakkhiṇaṃ visodheti.	But at that event there was no-one worthy of a teacher’s offering, and no-one to purify the teacher’s offering.
Yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ.	It would be more fruitful to feed one person accomplished in view than that great offering of Velāma.
() Yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya, idaṃ tato mahapphalataraṃ.	It would be more fruitful to feed one once-returner than a hundred persons accomplished in view.
() Yo ca sataṃ sakadāgāmīnaṃ bhojeyya, yo cekaṃ anāgāmiṃ bhojeyya … pe …	It would be more fruitful to feed one non-returner than a hundred once-returners.
yo ca sataṃ anāgāmīnaṃ bhojeyya, yo cekaṃ arahantaṃ bhojeyya … pe …	It would be more fruitful to feed one perfected one than a hundred non-returners.
yo ca sataṃ arahantānaṃ bhojeyya, yo cekaṃ paccekabuddhaṃ bhojeyya … pe …	It would be more fruitful to feed one Buddha awakened for themselves than a hundred perfected ones.
yo ca sataṃ paccekabuddhānaṃ bhojeyya, yo ca tathāgataṃ arahantaṃ sammāsambuddhaṃ bhojeyya … pe …	It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred Buddhas awakened for themselves.
yo ca buddhappamukhaṃ bhikkhusaṃghaṃ bhojeyya … pe …	It would be more fruitful to feed the monk Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha.
yo ca cātuddisaṃ saṃghaṃ uddissa vihāraṃ kārāpeyya … pe …	It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the monk Saṅgha headed by the Buddha.
yo ca pasannacitto buddhañca dhammañca saṃghañca saraṇaṃ gaccheyya … pe …	It would be more fruitful to go for refuge to the Buddha, The Dharma, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters.
yo ca pasannacitto sikkhāpadāni samādiyeyya—	It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence—than to go for refuge to the Buddha, The Dharma, and the Saṅgha with a confident heart.
pāṇātipātā veramaṇiṃ, adinnādānā veramaṇiṃ, kāmesumicchācārā veramaṇiṃ, musāvādā veramaṇiṃ, surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya, () idaṃ tato mahapphalataraṃ.	It would be more fruitful to develop a heart of friendly kindness—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.
Yañca, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya … yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya … yo ca sataṃ sakadāgāmīnaṃ bhojeyya, yo cekaṃ anāgāmiṃ bhojeyya … yo ca sataṃ anāgāmīnaṃ bhojeyya, yo cekaṃ arahantaṃ bhojeyya … yo ca sataṃ arahantānaṃ bhojeyya, yo cekaṃ paccekabuddhaṃ bhojeyya … yo ca sataṃ paccekabuddhānaṃ bhojeyya, yo ca tathāgataṃ arahantaṃ sammāsambuddhaṃ bhojeyya … yo ca buddhappamukhaṃ bhikkhusaṅghaṃ bhojeyya, yo ca cātuddisaṃ saṅghaṃ uddissa vihāraṃ kārāpeyya … yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṃ gaccheyya, yo ca pasannacitto sikkhāpadāni samādiyeyya— pāṇātipātā veramaṇiṃ … pe … surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya, yo ca accharāsaṅghātamattampi aniccasaññaṃ bhāveyya, idaṃ tato mahapphalataran”ti.	It would be more fruitful develop the perception of impermanence—even for as long as a finger snap—than to do all of these things, including developing a heart of friendly-kindness for as long as it takes to pull a cow’s udder.”

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§ – AN 9 vagga 3 Sattāvāsa: Abodes of Sentient Beings

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AN 9.21 Tiṭhāna: In Three Particulars

21. Tiṭhānasutta	21. In Three Particulars
“Tīhi, bhikkhave, ṭhānehi uttarakurukā manussā deve ca tāvatiṃse adhiggaṇhanti jambudīpake ca manusse.	“The humans of Uttarakuru surpass the gods of the Thirty-Three and the humans of India in three particulars.
Katamehi tīhi?	What three?
Amamā, apariggahā, niyatāyukā, visesaguṇā—	They’re selfless and not possessive. They have a fixed life span. They have a distinctive nature.
imehi kho, bhikkhave, tīhi ṭhānehi uttarakurukā manussā deve ca tāvatiṃse adhiggaṇhanti jambudīpake ca manusse.	The humans of Uttarakuru surpass the gods of the Thirty-Three and the humans of India in these three particulars.
Tīhi, bhikkhave, ṭhānehi devā tāvatiṃsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse.	The gods of the Thirty-Three surpass the humans of Uttarakuru and India in three particulars.
Katamehi tīhi?	What three?
Dibbena āyunā, dibbena vaṇṇena, dibbena sukhena—	Divine life span, beauty, and happiness.
imehi kho, bhikkhave, tīhi ṭhānehi devā tāvatiṃsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse.	The gods of the Thirty-Three surpass the humans of Uttarakuru and India in these three particulars.
Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse.	The humans of India surpass the humans of Uttarakuru and the gods of the Thirty-Three in three particulars.
Katamehi tīhi?	What three?
Sūrā, satimanto, idha brahmacariyavāso—	Bravery, remembering, and the spiritual life is lived here.
imehi kho, bhikkhave, tīhi ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse”ti.	The humans of India surpass the humans of Uttarakuru and the gods of the Thirty-Three in these three particulars.

AN 9.22 Assakhaḷuṅka: A Wild Colt

22. Assakhaḷuṅkasutta	22. A Wild Colt
“Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke tayo ca assaparasse tayo ca purisaparasse tayo ca bhadde assājānīye tayo ca bhadde purisājānīye.	“monks, I will teach you about three wild colts and three wild people; three excellent horses and three excellent people; and three fine thoroughbred horses and three fine thoroughbred people.
Taṃ suṇātha. ()	Listen and pay close attention, I will speak.
Katame ca, bhikkhave, tayo assakhaḷuṅkā?	And what are the three wild colts?
Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno.	One wild colt is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.	Another wild colt is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	While another wild colt is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo assakhaḷuṅkā.	These are the three wild colts.
Katame ca, bhikkhave, tayo purisakhaḷuṅkā?	And what are the three wild people?
Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno.	One wild person is fast, but not beautiful or well proportioned.
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.	Another wild person is fast and beautiful, but not well proportioned.
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	While another wild person is fast, beautiful, and well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno?	And how is a wild person fast, but not beautiful or well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti, no vissajjeti.	But when asked a question about The Dharma or training, they falter without answering.
Idamassa na vaṇṇasmiṃ vadāmi.	This is how they’re not beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.	And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.	This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno.	This is how a wild person is fast, but not beautiful or well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno?	And how is a wild person fast and beautiful, but not well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.	But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.	This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.	This is how a wild person is fast and beautiful, but not well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?	And how is a wild person fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṃ vadāmi.	This is how they’re well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	This is how a wild person is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo purisakhaḷuṅkā.	These are the three wild people.
Katame ca, bhikkhave, tayo assaparassā?	And what are the three excellent horses?
Idha, bhikkhave, ekacco assaparasso … pe …	One excellent horse …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo assaparassā.	These are the three excellent horses.
Katame ca, bhikkhave, tayo purisaparassā?	What are the three excellent people?
Idha, bhikkhave, ekacco purisaparasso … pe …	One excellent person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	is fast, beautiful, and well proportioned.
Kathañca, bhikkhave, purisaparasso … pe …	And how is an excellent person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?	fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā.	It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṃ vadāmi.	This is how they’re well proportioned, I say.
Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	This is how an excellent person fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo purisaparassā.	These are the three excellent people.
Katame ca, bhikkhave, tayo bhaddā assājānīyā?	And what are the three fine thoroughbred horses?
Idha, bhikkhave, ekacco bhaddo assājānīyo … pe …	One fine thoroughbred horse …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo bhaddā assājānīyā.	These are the three fine thoroughbred horses.
Katame ca, bhikkhave, tayo bhaddā purisājānīyā?	And what are the three fine thoroughbred people?
Idha, bhikkhave, ekacco bhaddo purisājānīyo … pe …	One fine thoroughbred person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	is fast, beautiful, and well proportioned.
Kathañca, bhikkhave, bhaddo purisājānīyo … pe …	And how is a fine thoroughbred person …
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?	fast, beautiful, and well proportioned?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s a monk who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Idamassa javasmiṃ vadāmi.	This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.	When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.	This is how they’re beautiful, I say.
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa ārohapariṇāhasmiṃ vadāmi.	This is how they’re well proportioned, I say.
Evaṃ kho, bhikkhave, bhaddo purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.	This is how a fine thoroughbred person is fast, beautiful, and well proportioned.
Ime kho, bhikkhave, tayo bhaddā purisājānīyā”ti.	These are the three fine thoroughbred people.”

❧

AN 9.23 Taṇhāmūlaka: Rooted in Craving

23. Taṇhāmūlakasutta	23. Rooted in Craving
“Nava, bhikkhave, taṇhāmūlake dhamme desessāmi, taṃ suṇātha.	“monks, I will teach you about nine things rooted in craving.
Katame ca, bhikkhave, nava taṇhāmūlakā dhammā?	And what are the nine things rooted in craving?
Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānaṃ satthādānaṃ kalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.	Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies.
Ime kho, bhikkhave, nava taṇhāmūlakā dhammā”ti.	These are the nine things rooted in craving.”

AN 9.24 Sattāvāsa: Abodes of Sentient Beings

24. Sattāvāsasutta	24. Abodes of Sentient Beings
“Navayime, bhikkhave, sattāvāsā.	“monks, there are nine abodes of sentient beings.
Katame nava?	What nine?
Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.	There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṃ paṭhamo sattāvāso. (1)	This is the first abode of sentient beings.
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.	There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna.
Ayaṃ dutiyo sattāvāso. (2)	This is the second abode of sentient beings.
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.	There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṃ tatiyo sattāvāso. (3)	This is the third abode of sentient beings.
Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.	There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṃ catuttho sattāvāso. (4)	This is the fourth abode of sentient beings.
Santi, bhikkhave, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā.	There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
Ayaṃ pañcamo sattāvāso. (5)	This is the fifth abode of sentient beings.
Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.	There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṃ chaṭṭho sattāvāso. (6)	This is the sixth abode of sentient beings.
Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṃ sattamo sattāvāso. (7)	This is the seventh abode of sentient beings.
Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṃ aṭṭhamo sattāvāso. (8)	This is the eighth abode of sentient beings.
Santi, bhikkhave, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.
Ayaṃ navamo sattāvāso. (9)	This is the ninth abode of sentient beings.
Ime kho, bhikkhave, nava sattāvāsā”ti.	These are the nine abodes of sentient beings.”

AN 9.25 Paññā: Consolidated by Wisdom

25. Paññāsutta	25. Consolidated by Wisdom
“Yato kho, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti, tassetaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya:	“monks, when a monk’s mind has been well consolidated with wisdom it’s appropriate for them to say:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Kathañca, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti?	And how is a monk’s mind well consolidated with wisdom?
‘Vītarāgaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti;	The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’
‘vītadosaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti;	… ‘My mind is without hate.’
‘vītamohaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti;	… ‘My mind is without delusion.’
‘asarāgadhammaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti;	… ‘My mind is not liable to become greedy.’
‘asadosadhammaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti;	… ‘My mind is not liable to become hateful.’
‘asamohadhammaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti;	… ‘My mind is not liable to become deluded.’
‘anāvattidhammaṃ me cittaṃ kāmabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti;	… ‘My mind is not liable to return to rebirth in the sensual realm.’
‘anāvattidhammaṃ me cittaṃ rūpabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti;	… ‘My mind is not liable to return to rebirth in the realm of luminous form.’
‘anāvattidhammaṃ me cittaṃ arūpabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti.	… ‘My mind is not liable to return to rebirth in the formless realm.’
Yato kho, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti, tassetaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya:	When a monk’s mind has been well consolidated with wisdom it’s appropriate for them to say:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’

AN 9.26 Silāyūpa: The Simile of the Stone Pillar

26. Silāyūpasutta	26. The Simile of the Stone Pillar
()	So I have heard.
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca candikāputto rājagahe viharanti veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho āyasmā candikāputto bhikkhū āmantesi ():	There Venerable Candikāputta addressed the monks:
“devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti:	“Reverends, Devadatta teaches the monks like this:
‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya—	‘When a monk’s mind is solidified by heart, it’s appropriate for them to say:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.	“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’”
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca:	When he said this, Venerable Sāriputta said to him:
“na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	“Reverend Candikāputta, Devadatta does not teach the monks like that.
Evañca kho, āvuso, candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti:	He teaches like this:
‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya—	‘When a monk’s mind is well consolidated by heart, it’s appropriate for them to say:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.	“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’”
Dutiyampi kho āyasmā candikāputto bhikkhū āmantesi: “devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti. Dutiyampi kho āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca: “na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti: ‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.	For a second time …
Tatiyampi kho āyasmā candikāputto bhikkhū āmantesi: “devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.	And for a third time Venerable Candikāputta addressed the monks …
Tatiyampi kho āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca:	And for a third time, Sāriputta said to him:
“na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya— khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	“Reverend Candikāputta, Devadatta does not teach the monks like that.
Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti:	He teaches like this:
‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya—	‘When a monk’s mind is well consolidated by heart, it’s appropriate for them to say:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’
Kathañca, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti?	And how is a monk’s mind well consolidated with heart?
‘Vītarāgaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;	The mind is well consolidated with heart when they know: ‘My mind is without greed.’
‘vītadosaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;	… ‘My mind is without hate.’
‘vītamohaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;	… ‘My mind is without delusion.’
‘asarāgadhammaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;	… ‘My mind is not liable to become greedy.’
‘asadosadhammaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;	… ‘My mind is not liable to become hateful.’
‘asamohadhammaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;	… ‘My mind is not liable to become deluded.’
‘anāvattidhammaṃ me cittaṃ kāmabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti;	… ‘My mind is not liable to return to rebirth in the sensual realm.’
‘anāvattidhammaṃ me cittaṃ rūpabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti;	… ‘My mind is not liable to return to rebirth in the realm of luminous form.’
‘anāvattidhammaṃ me cittaṃ arūpabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti.	… ‘My mind is not liable to return to rebirth in the formless realm.’
Evaṃ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti;	When a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.
amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassati.	The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Seyyathāpi, āvuso, silāyūpo soḷasakukkuko.	Suppose there was a stone pillar, sixteen feet long.
Tassassu aṭṭha kukkū heṭṭhā nemaṅgamā, aṭṭha kukkū upari nemassa.	Eight feet were buried underground, and eight above ground.
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampavedheyya; atha pacchimāya … atha uttarāya …	And violent storms were to blow up out of the east, the west, the north, and the south.
atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampavedheyya.	They couldn’t make it tremor and tremble and quake.
Taṃ kissa hetu?	Why is that?
Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa.	It’s because that boundary pillar is firmly embedded, with deep foundations.
Evamevaṃ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti;	In the same way, when a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.
amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassati.	The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Bhusā cepi sotaviññeyyā saddā …	If even compelling sounds …
ghānaviññeyyā gandhā …	smells …
jivhāviññeyyā rasā …	tastes …
kāyaviññeyyā phoṭṭhabbā …	touches …
manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti;	and thoughts come into the range of the mind they don’t occupy the mind.
amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassatī”ti.	The mind remains unaffected. It is steady, imperturbable, observing disappearance.”

❧

AN 9.27 Paṭhamavera: Dangers and Threats (1st)

27. Paṭhamaverasutta	27. Dangers and Threats (1st)
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya:	“Householder, when a noble-one's-disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamāni pañca bhayāni verāni vūpasantāni honti?	What are the five dangers and threats they have quelled?
Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (1)	So that danger and threat is quelled for anyone who refrains from killing living creatures.
Yaṃ, gahapati, adinnādāyī … pe …	Anyone who steals …
kāmesumicchācārī …	Anyone who commits sexual misconduct …
musāvādī …	Anyone who lies …
surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (4–5.)	So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti.	These are the five dangers and threats they have quelled.
“Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?	What are the four factors of stream-entry that they have?
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble-one's-disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. (6)	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Dhamme aveccappasādena samannāgato hoti:	They have experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. (7)	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Saṅghe aveccappasādena samannāgato hoti:	They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho; yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. (8)	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.	And a noble-one's-disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. (9)	These are the four factors of stream-entry that they have.
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya:	When a noble-one's-disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

AN 9.28 Dutiyavera: Dangers and Threats (2nd)

28. Dutiyaverasutta	28. Dangers and Threats (2nd)
“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya:	“monks, when a noble-one's-disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamāni pañca bhayāni verāni vūpasantāni honti?	What are the five dangers and threats they have quelled?
Yaṃ, bhikkhave, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato … pe …	Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	So that danger and threat is quelled for anyone who refrains from killing living creatures.
Yaṃ, bhikkhave, adinnādāyī … pe …	Anyone who steals … commits sexual misconduct … lies …
surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti.	These are the five dangers and threats they have quelled.
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?	What are the four factors of stream-entry that they have?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.	When a noble-one's-disciple has experiential confidence in the Buddha …
Dhamme … pe …	The Dharma …
saṅghe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.	And a noble-one's-disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.	These are the four factors of stream-entry that they have.
Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya:	When a noble-one's-disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

AN 9.29 Āghātavatthu: Grounds for Resentment

29. Āghātavatthusutta	29. Grounds for Resentment
“Navayimāni, bhikkhave, āghātavatthūni.	“monks, there are nine grounds for resentment.
Katamāni nava?	What nine?
‘Anatthaṃ me acarī’ti āghātaṃ bandhati;	1) Thinking: ‘They did wrong to me,’ you harbor resentment.
‘anatthaṃ me caratī’ti āghātaṃ bandhati;	2) Thinking: ‘They are doing wrong to me’ …
‘anatthaṃ me carissatī’ti āghātaṃ bandhati;	3) ‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṃ acarī’ti … pe …	4) ‘They did wrong by someone I love’ …
‘anatthaṃ caratī’ti … pe …	5) ‘They are doing wrong by someone I love’ …
‘anatthaṃ carissatī’ti āghātaṃ bandhati;	6) ‘They will do wrong by someone I love’ …
‘appiyassa me amanāpassa atthaṃ acarī’ti … pe …	7) ‘They helped someone I dislike’ …
‘atthaṃ caratī’ti … pe …	8) ‘They are helping someone I dislike’ …
‘atthaṃ carissatī’ti āghātaṃ bandhati.	9) Thinking: ‘They will help someone I dislike,’ you harbor resentment.
Imāni kho, bhikkhave, nava āghātavatthūnī”ti.	These are the nine grounds for resentment.”

AN 9.30 Āghātapaṭivinaya: Getting Rid of Resentment

(2025 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

“Navayime, bhikkhave, āghātapaṭivinayā.	“monks, there are these nine methods to get rid of resentment.
Katame nava?	What nine?
‘Anatthaṃ me acari, taṃ kutettha labbhā’ti	1) Thinking: ‘They harmed me, but what can I possibly do [to rid my mind of resentment]?’
	[Should I really expect the entire world and everyone in it to behave properly?]
	[What can be gained by being angry and resentful? Does that help the situation?]
	[Is it possible to be helpful to the victim without being angry at the offender? Are those two events independent or inseparable?]
āghātaṃ paṭivineti;	[Reflecting like that] you get rid of resentment.
‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	2) Thinking: ‘They are harming me …’ …
‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	3) ‘They will harm me …’ …
piyassa me manāpassa anatthaṃ acari … pe …	4) ‘They harmed someone I love …’ …
anatthaṃ carati … pe …	5) ‘They are harming someone I love …’
‘anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	6) ‘They will harm someone I love …’ …
appiyassa me amanāpassa atthaṃ acari … pe …	7) They helped someone I dislike …’ …
atthaṃ carati … pe …	8) ‘They are helping someone I dislike …’ …
‘atthaṃ carissati, taṃ kutettha labbhā’ti	9) Thinking: ‘They will help someone I dislike, but what can I possibly do [to rid my mind of resentment]?’
Ime kho, bhikkhave, nava āghātapaṭivinayā”ti.	These are the nine methods to get rid of resentment.”

AN 9.31 Anupubbanirodha: Progressive Cessations

31. Anupubbanirodhasutta	31. Progressive Cessations
“Navayime, bhikkhave, anupubbanirodhā.	“monks, there are these nine progressive cessations.
Katame nava?	What nine?
Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti;	For someone who has attained the first jhāna, sensual perceptions have ceased.
dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti;	For someone who has attained the second jhāna, the directed-thought and evaluation have ceased.
tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti;	For someone who has attained the third jhāna, mental-joy has ceased.
catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti;	For someone who has attained the fourth jhāna, breathing has ceased.
ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti;	For someone who has attained the dimension of infinite space, the perception of form has ceased.
viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti;	For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.
ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti;	For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.
nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti;	For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti.	For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
Ime kho, bhikkhave, nava anupubbanirodhā”ti.	These are the nine progressive cessations.”

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§ – AN 9 vagga 4 Mahā: The Great Chapter

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AN 9.32 Anupubbavihāra: Progressive Meditations

32. Anupubbavihārasutta	32. Progressive Meditations
“Navayime, bhikkhave, anupubbavihārā.	“monks, there are these nine progressive meditations.
Katame nava?	What nine?
Paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ, ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatanaṃ, saññāvedayitanirodho—	The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception and feeling.
ime kho, bhikkhave, nava anupubbavihārā”ti.	These are the nine progressive meditations.”

AN 9.33 Anupubbavihārasamāpatti: The Nine Progressive Meditative Attainments

33. Anupubbavihārasamāpattisutta	33. The Nine Progressive Meditative Attainments
“Navayimā, bhikkhave, anupubbavihārasamāpattiyo desessāmi, taṃ suṇātha … pe …	“monks, I will teach you the nine progressive meditative attainments …
katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo?	And what are the nine progressive meditative attainments?
Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where sensual pleasures cease’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	‘Reverend, it’s when a monk, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti.	That’s where sensual pleasures cease.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (1)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where the directed-thought and evaluation cease, and those who have thoroughly ended the directed-thought and evaluation meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where the directed-thought and evaluation cease’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati;	‘It’s when a monk, as the directed-thought and evaluation are stilled, attains and lives in the second jhāna, which has the mental-joy and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation.
ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti.	That’s where the directed-thought and evaluation cease.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (2)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha pīti nirujjhati, ye ca pītiṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where mental-joy ceases, and those who have thoroughly ended mental-joy meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha pīti nirujjhati, ke ca pītiṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where mental-joy ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati;	‘It’s when a monk, with the fading away of mental-joy, attains and lives in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure”.
ettha pīti nirujjhati, te ca pītiṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where mental-joy ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (3)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha upekkhāsukhaṃ nirujjhati, ye ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where equanimous pleasure ceases, and those who have thoroughly ended equanimous pleasure meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha upekkhāsukhaṃ nirujjhati, ke ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where equanimous pleasure ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati;	‘It’s when a monk, giving up pleasure and pain, and ending former happiness and sadness, attains and lives in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
ettha upekkhāsukhaṃ nirujjhati, te ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where equanimous pleasure ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (4)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha rūpasaññā nirujjhati, ke ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where perceptions of form ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati.	‘It’s when a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, attains and lives in the dimension of infinite space.
Ettha rūpasaññā nirujjhati, te ca rūpasaññaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where perceptions of form cease.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (5)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where the perception of the dimension of infinite space ceases, and those who have thoroughly ended the perception of the dimension of infinite space meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati.	‘It’s when a monk, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, attains and lives in the dimension of infinite consciousness.
Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where the perception of the dimension of infinite space ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (6)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where the perception of the dimension of infinite consciousness ceases, and those who have thoroughly ended the perception of the dimension of infinite consciousness meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati.	‘It’s when a monk—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, attains and lives in the dimension of nothingness.
Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where the perception of the dimension of infinite consciousness ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (7)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where the perception of the dimension of nothingness ceases, and those who have thoroughly ended the perception of the dimension of nothingness meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	‘It’s when a monk—going totally beyond the dimension of nothingness—attains and lives in the dimension of neither perception nor non-perception.
Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where the perception of the dimension of nothingness ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (8)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where the perception of the dimension of neither perception nor non-perception ceases, and those who have thoroughly ended the perception of the dimension of neither perception nor non-perception meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.	‘It’s when a monk—going totally beyond the dimension of neither perception nor non-perception—attains and lives in the cessation of perception and feeling.
Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where the perception of the dimension of neither perception nor non-perception ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (9)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo”ti.	These are the nine progressive meditative attainments.

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AN 9.34 Nibbānasukha: nirvāṇa is pleasure

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34. Nibbānasukhasutta	34. nirvāṇa is pleasure
Ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.	At one time Venerable Sāriputta was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There he addressed the monks:
“sukhamidaṃ, āvuso, nibbānaṃ.	“Reverends, nirvāṇa is pleasure!
Sukhamidaṃ, āvuso, nibbānan”ti.	nirvāṇa is pleasure!”
Evaṃ vutte, āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca:	When he said this, Venerable Udāyī said to him:
“kiṃ panettha, āvuso sāriputta, sukhaṃ yadettha natthi vedayitan”ti?	“But Reverend Sāriputta, what’s pleasureful about it, since nothing is felt?”
“Etadeva khvettha, āvuso, sukhaṃ yadettha natthi vedayitaṃ.	“The fact that nothing is felt is precisely what’s pleasureful about it.
Pañcime, āvuso, kāmaguṇā.	Reverend, there are these five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, āvuso, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.
Yaṃ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccatāvuso, kāmasukhaṃ.	The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.

(impure first jhāna: interrupted by impure perceptions)

Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	First, take a monk who, judiciously-secluded from sensual pleasures … attains and lives in the first jhāna.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (1)	That’s the way to understand how nirvāṇa is pleasure.

(impure second jhāna: interrupted by impure perceptions)

Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, take a monk who, as the directed-thought and evaluation are stilled, attains and lives in the second jhāna.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (2)	That too is a way to understand how nirvāṇa is pleasure.

(impure third jhāna: interrupted by impure perceptions)

Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, take a monk who, with the fading away of mental-joy, attains and lives in the third jhāna.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by mental-joy beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by mental-joy beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (3)	That too is a way to understand how nirvāṇa is pleasure.

(impure fourth jhāna: interrupted by impure perceptions)

Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, take a monk who, giving up pleasure and pain, and ending former happiness and sadness, attains and lives in the fourth jhāna.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by equanimous pleasure beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by equanimous pleasure beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (4)	That too is a way to understand how nirvāṇa is pleasure.

(impure jhāna: interrupted by impure perceptions)

Puna caparaṃ, āvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, attains and lives in the dimension of infinite space.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by form beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te rūpasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by form beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (5)	That too is a way to understand how nirvāṇa is pleasure.

(impure jhāna: interrupted by impure perceptions)

Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, attains and lives in the dimension of infinite consciousness.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (6)	That too is a way to understand how nirvāṇa is pleasure.

(impure jhāna: interrupted by impure perceptions)

Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, attains and lives in the dimension of nothingness.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (7)	That too is a way to understand how nirvāṇa is pleasure.

(impure jhāna: interrupted by impure perceptions)

Puna caparaṃ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond the dimension of nothingness, attains and lives in the dimension of neither perception nor non-perception.
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.	While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them.
Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.	In the same way, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them.
Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā.	And affliction has been called suffering by the Buddha.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (8)	That too is a way to understand how nirvāṇa is pleasure.

(note 9th attainment can not be interrupted by impure perceptions)

Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. (9)	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānan”ti.	That too is a way to understand how nirvāṇa is pleasure.”
Tatiyaṃ.	In that way, too, it can be understood how nirvāṇa is pleasure.”

❧

AN 9.35 Gāvīupamā: The Simile of the Cow

35. Gāvīupamāsutta	35. The Simile of the Cow
“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ.	“monks, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.
Tassā evamassa:	She might think:
‘yannūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti.	‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
Sā purimaṃ pādaṃ na suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya.	She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof.
Sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya;	She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before.
yasmiṃ cassā padese ṭhitāya evamassa: ‘yannūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṃ na sotthinā paccāgaccheyya.	And she’d never return safely to the place she had started from.
Taṃ kissa hetu?	Why is that?
Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ.	Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.
Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;	In the same way, some foolish, incompetent, unskillful monk, lacking common sense, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
so taṃ nimittaṃ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṃ adhiṭṭhāti.	But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, as the directed-thought and evaluation are stilled, enter and remain in the second jhāna, which has the mental-joy and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.’
So na sakkoti vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharituṃ.	But they’re not able to enter and remain in the second jhāna.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, enter and remain in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.’
So na sakkoti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharituṃ.	But they’re not able to enter and remain in the first jhāna.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ’.	This is called a monk who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains.
Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ.	Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains.
Tassā evamassa:	She might think:
‘yannūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti.	‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’
Sā purimaṃ pādaṃ suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya.	She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof.
Sā agatapubbañceva disaṃ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya.	She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before.
Yasmiṃ cassā padese ṭhitāya evamassa: ‘yannūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṃ sotthinā paccāgaccheyya.	And she’d return safely to the place she had started from.
Taṃ kissa hetu?	Why is that?
Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ.	Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains.
Evamevaṃ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	In the same way, some astute, competent, skillful monk, using common sense, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, as the directed-thought and evaluation are stilled, enter and remain in the second jhāna, which has the mental-joy and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.’
So dutiyaṃ jhānaṃ anabhihiṃsamāno vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ upasampajja viharati.	Without charging at the second jhāna, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, with the fading away of mental-joy, enter and remain in the third jhāna, where I will meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure.”’
So tatiyaṃ jhānaṃ anabhihiṃsamāno pītiyā ca virāgā … tatiyaṃ jhānaṃ upasampajja viharati.	Without charging at the third jhāna, with the fading away of mental-joy, they enter and remain in the third jhāna.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.’
So catutthaṃ jhānaṃ anabhihiṃsamāno sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	Without charging at the fourth jhāna, with the fading away of mental-joy, they enter and remain in the fourth jhāna.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’
So ākāsānañcāyatanaṃ anabhihiṃsamāno sabbaso rūpasaññānaṃ samatikkamā … pe … ākāsānañcāyatanaṃ upasampajja viharati.	Without charging at the dimension of infinite space, with the fading away of mental-joy, they enter and remain in the dimension of infinite space.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’
So viññāṇañcāyatanaṃ anabhihiṃsamāno sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’
So ākiñcaññāyatanaṃ anabhihiṃsamāno sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’
So nevasaññānāsaññāyatanaṃ anabhihiṃsamāno sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception.
So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.	They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’
So saññāvedayitanirodhaṃ anabhihiṃsamāno sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.	Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.
Yato kho, bhikkhave, bhikkhu taṃ tadeva samāpattiṃ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṃ hoti kammaññaṃ.	When a monk enters and emerges from all these attainments, their mind becomes pliable and workable.
Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito.	With a pliable and workable mind, their undistractible-lucidity becomes limitless and well developed.
So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ … pe … yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,	If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling my body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā … pe …	If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
sati sati āyatane.	They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ, samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,	If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,	If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here. May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	They’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajāneyyan’ti	If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.	They’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,	If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.	They’re capable of realizing it, in each and every case.

❧

AN 9.36 Jhāna: Depending on jhāna

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(2024 SP-FLUENT translation by frankk‍ derived from B. Sujato‍) fnod ^1..9.36
AN ^9.36.1 - (1st Jhāna)
AN ^9.36.1.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)
AN ^9.36.2 - (2nd Jhāna)
AN ^9.36.2.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)
AN ^9.36.3 - (3rd Jhāna)
AN ^9.36.3.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)
AN ^9.36.4 - (4th Jhāna)
AN ^9.36.4.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)
AN ^9.36.5 – (Ākāsā-nañc-āyatanam: dimension of infinite space)
AN ^9.36.5.1 - (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)
AN ^9.36.6 – (viññāṇa-ñc-āyatanam: dimension of infinite consciousness)
AN ^9.36.6.1 - (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)
AN ^9.36.7 – (ākiñcaññ-āyatanam: dimension of nothingness)
AN ^9.36.7.1 - (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)
AN ^9.36.8 - (8th and 9th attainments require ‘emerging’ from attainment before doing vipassana)

“Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi;	“monks, I say that the first jhāna is a basis for ending the asinine-inclinations.
dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi;	The second jhāna is also a basis for ending the asinine-inclinations.
tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi;	The third jhāna is also a basis for ending the asinine-inclinations.
catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi;	The fourth jhāna is also a basis for ending the asinine-inclinations.
ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi;	The dimension of infinite space is also a basis for ending the asinine-inclinations.
viññāṇañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi;	The dimension of infinite consciousness is also a basis for ending the asinine-inclinations.
ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi;	The dimension of nothingness is also a basis for ending the asinine-inclinations.
nevasaññānāsaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi;	The dimension of neither perception nor non-perception is also a basis for ending the asinine-inclinations.
saññāvedayitanirodhampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi.	The cessation of perception and feeling is also a basis for ending the asinine-inclinations.

§36.1 – (1st Jhāna)

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‘Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ.	‘The first jhāna is a basis for ending the asinine-inclinations.’
Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	Take a monk who, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna.

§1.1 – (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)

So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the dharma there—included in form, feeling, perception, co-activities, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’

(either become Arahant or Nonreturner)

So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of asinine-inclinations.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.

(simle of archer)

Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.

(repeat whole section for this samādhi before simile)

evamevaṃ kho, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	In the same way a noble-one's-disciple, judiciously-secluded from sensual pleasures, attains and lives in the first jhāna.
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the dharma there—included in form, feeling, perception, co-activities, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of asinine-inclinations.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.
‘Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti,	‘The first jhāna is a basis for ending the asinine-inclinations.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

§36.2 – (2nd Jhāna)

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Dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya … pe …

‘The second jhāna is also a basis for ending the asinine-inclinations.’ …

§2.1 – (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)

…

§36.3 – (3rd Jhāna)

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tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya … pe …

‘The third jhāna is also a basis for ending the asinine-inclinations.’ …

§3.1 – (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)

…

§36.4 – (4th Jhāna)

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‘catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ.
Kiñcetaṃ paṭicca vuttaṃ?
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

‘The fourth jhāna is also a basis for ending the asinine-inclinations.’ …

§4.1 – (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)

So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
So tehi dhammehi cittaṃ paṭivāpeti.
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

(either become Arahant or Nonreturner)

So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

§36.5 – (Ākāsā-nañc-āyatanam: dimension of infinite space)

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‘Ākāsānañcāyatanampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ.	‘The dimension of infinite space is also a basis for ending the asinine-inclinations.’
Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, attains and lives in the dimension of infinite space.

§5.1 – (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)

So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the dharma there—included in feeling, perception, co-activities, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’

(either become Arahant or Nonreturner)

So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of asinine-inclinations.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.

(simle of archer)

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.

(repeat whole section for this samādhi before simile)

evamevaṃ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ … pe … anāvattidhammo tasmā lokā.	In the same way, take a monk who attains and lives in the dimension of infinite space. …
‘Ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī’ti,	‘The dimension of infinite space is a basis for ending the asinine-inclinations.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

§36.6 – (viññāṇa-ñc-āyatanam: dimension of infinite consciousness)

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‘Viññāṇañcāyatanampāhaṃ, bhikkhave, nissāya … pe …

‘The dimension of infinite consciousness is a basis for ending the asinine-inclinations.’ …

§6.1 – (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)

…

§36.7 – (ākiñcaññ-āyatanam: dimension of nothingness)

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ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ.	‘The dimension of nothingness is a basis for ending the asinine-inclinations.’
Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Take a monk who—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, attains and lives in the dimension of nothingness.

§7.1 – (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)

So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the dharma there—included in feeling, perception, co-activities, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’

(either become Arahant or Nonreturner)

So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of asinine-inclinations.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.

(simle of archer)

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.

(repeat whole section for this samādhi before simile)

evamevaṃ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	In the same way, take a monk who—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, attains and lives in the dimension of nothingness.
So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the dharma there—included in feeling, perception, co-activities, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvāṇa.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of asinine-inclinations.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world.
‘Ākiñcaññāyatanampāhaṃ, nissāya āsavānaṃ khayaṃ vadāmī’ti,	‘The dimension of nothingness is a basis for ending the asinine-inclinations.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

§36.8 – (8th and 9th attainments require ‘emerging’ from attainment before doing vipassana)

Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho.	And so, monks, penetration to enlightenment extends as far as attainments with perception.
Yāni ca kho imāni, bhikkhave, nissāya dve āyatanāni—	But the two dimensions that depend on these—
nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete, bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī”ti.	the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by jhāna monks who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.”

❧

AN 9.37 Ānanda: By Ānanda

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(2024 SP-FLUENT translation by frankk‍ derived from B. Sujato‍) fnod ^1..9.37
AN ^9.37.1 – (This passage is same as famous MN 10 intro statement, SN 47.1: “...for purification of beings...”)
AN ^9.37.2 – (terminology for describing mind divorced from 5 senses/ayatana)
AN ^9.37.3 – (Is perception/sañña in this state? Yes.)
AN ^9.37.4 – (What can one perceive with mind divorced from body? 4 jhānas conspicuously missing!)
AN ^9.37.4.1 – (ākāsānañcā-(a)yatanaṃ: dimension of infinite space)
AN ^9.37.4.2 – (viññāṇañcā-(a)yatanaṃ: dimension of infinite consciousness)
AN ^9.37.4.3 – (ākiñcaññā-(a)yatanaṃ: dimension of nothingness)
AN ^9.37.4.4 - (na ca sa-saṅkhāra-niggayha-vārita-gato)
AN ^9.37.4.5 – (fruit of that samādhi is final knowledge i.e. nirvana)

Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Tatra kho āyasmā ānando bhikkhū āmantesi:	There Ānanda addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā ānando etadavoca:	Ānanda said this:
“Acchariyaṃ, āvuso, abbhutaṃ, āvuso.	“It’s incredible, reverends, it’s amazing!
Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho	How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space.

§37.1 – (This passage is same as famous MN 10 intro statement, SN 47.1: “...for purification of beings...”)

sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.

It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvāṇa.

§37.2 – (terminology for describing mind divorced from 5 senses/ayatana)

Tadeva nāma cakkhuṃ bhavissati te rūpā tañcāyatanaṃ no paṭisaṃvedissati.	The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field.
Tadeva nāma sotaṃ bhavissati te saddā tañcāyatanaṃ no paṭisaṃvedissati.	The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field.
Tadeva nāma ghānaṃ bhavissati te gandhā tañcāyatanaṃ no paṭisaṃvedissati.	The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field.
Sāva nāma jivhā bhavissati te rasā tañcāyatanaṃ no paṭisaṃvedissati.	The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field.
Sova nāma kāyo bhavissati te phoṭṭhabbā tañcāyatanaṃ no paṭisaṃvedissatī”ti.	The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.”

[In other words, one would not be able to see forms, hear sounds, smell odors, taste food, feel mosquito bites in this state.]

§37.3 – (Is perception/sañña in this state? Yes.)

Evaṃ vutte, āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca:	When he said this, Venerable Udāyī said to Venerable Ānanda:
“saññīmeva nu kho, āvuso ānanda, tadāyatanaṃ no paṭisaṃvedeti udāhu asaññī”ti?	“Reverend Ānanda, is one who doesn’t experience that sense-field actually percipient or not?”
“Saññīmeva kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti, no asaññī”ti.	“Reverend, one who doesn’t experience that sense-field is actually percipient, not non-percipient.”

§37.4 – (What can one perceive with mind divorced from body? 4 jhānas conspicuously missing!)

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“Kiṃsaññī panāvuso, tadāyatanaṃ no paṭisaṃvedetī”ti?

“But what does one who doesn’t experience that sense-field perceive?”

[One can perceive various formless attainments, four of which I will name. But not the four jhānas, since the Buddha already stated in the previous sutta, AN ^9.36, that in the four jhānas one is percipient of material form and the 5 sense fields that depend on that.]

§4.1 – (ākāsānañcā-(a)yatanaṃ: dimension of infinite space)

“Idhāvuso, bhikkhu,

“It’s when a monk,

sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.

Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.

One who doesn’t experience that sense-field perceives in this way.

§4.2 – (viññāṇañcā-(a)yatanaṃ: dimension of infinite consciousness)

Puna caparaṃ, āvuso, bhikkhu

Furthermore, a monk,

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.

Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.

One who doesn’t experience that sense-field perceives in this way.

§4.3 – (ākiñcaññā-(a)yatanaṃ: dimension of nothingness)

Puna caparaṃ, āvuso, bhikkhu

Furthermore, a monk,

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.

Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedetīti.

One who doesn’t experience that sense-field perceives in this way.

§4.4 – (na ca sa-saṅkhāra-niggayha-vārita-gato)

Ekamidāhaṃ, āvuso, samayaṃ sākete viharāmi añjanavane migadāye.	Reverend, one time I was staying near Sāketa in the deer park in Añjana Wood.
Atha kho, āvuso, jaṭilavāsikā bhikkhunī yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, āvuso, jaṭilavāsikā bhikkhunī maṃ etadavoca:	Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me:
‘yāyaṃ, bhante ānanda, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato,	‘Sir, Ānanda, regarding the undistractible-lucidity that does not lean forward or pull back, and is not held in place by forceful suppression.
vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati.	Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious.
Ayaṃ, bhante ānanda, samādhi kiṃphalo vutto bhagavatā’ti?	What did the Buddha say has this undistractible-lucidity as its fruit?’

§4.5 – (final knowledge has that samādhi as fruit)

Evaṃ vutte, sohaṃ, āvuso, jaṭilavāsikaṃ bhikkhuniṃ etadavocaṃ:	When she said this, I said to her:
‘yāyaṃ, bhagini, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato,	‘Sister, regarding the undistractible-lucidity that does not lean forward or pull back, and is not held in place by forceful suppression.
vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati.	Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious.
Ayaṃ, bhagini, samādhi aññāphalo vutto bhagavatā’ti.	The Buddha said that enlightnement has this undistractible-lucidity as its fruit.’
Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedetī”ti.	One who doesn’t experience that sense-field perceives in this way, too.”

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AN 9.38 Lokāyatika: Brahmin Cosmologists

38. Lokāyatikasutta	38. Brahmin Cosmologists
Atha kho dve lokāyatikā brāhmaṇā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu.	Then two brahmin cosmologists went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side and said to the Buddha:
“Pūraṇo, bho gotama, kassapo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti:	“Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
So evamāha:	He says:
‘ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī’ti.	‘With infinite knowledge I know and see that the world is infinite.’
Ayampi, bho gotama, nigaṇṭho nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti:	And the Jain leader Nāṭaputta also claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
So evamāha:	He says:
‘ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī’ti.	‘With infinite knowledge I know and see that the world is finite.’
Imesaṃ, bho gotama, ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā”ti?	These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?”
“Alaṃ, brāhmaṇā.	“Enough, brahmins.
Tiṭṭhatetaṃ:	Leave this aside:
‘imesaṃ ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā’ti.	‘These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?’
Dhammaṃ vo, brāhmaṇā, desessāmi,	I will teach you the Dhamma.
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho te brāhmaṇā bhagavato paccassosuṃ.	“Yes sir,” those brahmins replied.
Bhagavā etadavoca:	The Buddha said this:
“Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena.	“Suppose there were four men standing in the four directions. Each of them was extremely fast, with an extremely mighty stride.
Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya;	They’re 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.
evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo	Their stride was such that it spanned from the eastern ocean to the western ocean.
atha puratthimāya disāya ṭhito puriso evaṃ vadeyya:	Then the man standing in the east would say:
‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti.	‘I will reach the end of the world by travelling.’
So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya.	Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.
Atha pacchimāya disāya … pe …	Then the man standing in the west …
atha uttarāya disāya …	Then the man standing in the north …
atha dakkhiṇāya disāya ṭhito puriso evaṃ vadeyya:	Then the man standing in the south would say:
‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti.	‘I will reach the end of the world by travelling.’
So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya.	Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.
Taṃ kissa hetu?	Why is that?
Nāhaṃ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi.	I say it’s not possible to know or see or reach the end of the world by running like this.
Na cāhaṃ, brāhmaṇā, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.	But I also say there’s no making an end of suffering without reaching the end of the world.
Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati.	These five kinds of sensual stimulation are called the world in the training of the noble one.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā;	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā;	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati.	These five kinds of sensual stimulation are called the world in the training of the noble one.
Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Take a monk who, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’.	This is called a monk who, having gone to the end of the world, meditates at the end of the world.
Tamaññe evamāhaṃsu:	Others say of them:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Ahampi hi, brāhmaṇā, evaṃ vadāmi:	And I also say this:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Puna caparaṃ, brāhmaṇā, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …	Furthermore, take a monk who, as the directed-thought and evaluation are stilled, attains and lives in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’.	This is called a monk who, having gone to the end of the world, meditates at the end of the world.
Tamaññe evamāhaṃsu:	Others say of them:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Ahampi hi, brāhmaṇā, evaṃ vadāmi:	And I also say this:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, attains and lives in the dimension of infinite space.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’.	This is called a monk who, having gone to the end of the world, meditates at the end of the world.
Tamaññe evamāhaṃsu:	Others say of them:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Ahampi hi, brāhmaṇā, evaṃ vadāmi:	And I also say this:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati … pe …	Furthermore, take a monk who attains and lives in the dimension of infinite consciousness. …
sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati … pe …	the dimension of nothingness …
sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	the dimension of neither perception nor non-perception.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’.	This is called a monk who, having gone to the end of the world, meditates at the end of the world.
Tamaññe evamāhaṃsu:	Others say of them:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Ahampi hi, brāhmaṇā, evaṃ vadāmi:	And I also say this:
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.	‘They’re included in the world, and haven’t yet left the world.’
Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati tiṇṇo loke visattikan’”ti.	This is called a monk who, having gone to the end of the world, meditates at the end of the world. And they’ve crossed over clinging to the world.”

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AN 9.39 Devāsurasaṅgāma: The War Between the Gods and the Demons

39. Devāsurasaṅgāmasutta	39. The War Between the Gods and the Demons
“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.	“Once upon a time, monks, a battle was fought between the gods and the demons.
Tasmiṃ kho pana, bhikkhave, saṅgāme asurā jiniṃsu, devā parājayiṃsu.	In that battle the demons won and the gods lost.
Parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā.	Defeated, the gods fled north with the demons in pursuit.
Atha kho, bhikkhave, devānaṃ etadahosi:	Then the gods thought:
‘abhiyanteva kho asurā.	‘The demons are still in pursuit.
Yannūna mayaṃ dutiyampi asurehi saṅgāmeyyāmā’ti.	Why don’t we engage them in battle a second time?’
Dutiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ.	And so a second battle was fought between the gods and the demons.
Dutiyampi kho, bhikkhave, asurāva jiniṃsu, devā parājayiṃsu.	And for a second time the demons won and the gods lost.
Parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā.	Defeated, the gods fled north with the demons in pursuit.
Atha kho, bhikkhave, devānaṃ etadahosi:	Then the gods thought:
‘abhiyanteva kho asurā.	‘The demons are still in pursuit.
Yannūna mayaṃ tatiyampi asurehi saṅgāmeyyāmā’ti.	Why don’t we engage them in battle a third time?’
Tatiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ.	And so a third battle was fought between the gods and the demons.
Tatiyampi kho, bhikkhave, asurāva jiniṃsu, devā parājayiṃsu.	And for a third time the demons won and the gods lost.
Parājitā ca, bhikkhave, devā bhītā devapuraṃyeva pavisiṃsu.	Defeated and terrified, the gods fled right into the castle of the gods.
Devapuragatānañca pana, bhikkhave, devānaṃ etadahosi:	When they had entered their castle, they thought:
‘bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā asurehī’ti.	‘Now we’re in a secure location and the demons can’t do anything to us.’
Asurānampi, bhikkhave, etadahosi:	The demons also thought:
‘bhīruttānagatena kho dāni devā etarahi attanā viharanti akaraṇīyā amhehī’ti.	‘Now the gods are in a secure location and we can’t do anything to them.’
Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.	Once upon a time, a battle was fought between the gods and the demons.
Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājayiṃsu.	In that battle the gods won and the demons lost.
Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā.	Defeated, the demons fled south with the gods in pursuit.
Atha kho, bhikkhave, asurānaṃ etadahosi:	Then the demons thought:
‘abhiyanteva kho devā.	‘The gods are still in pursuit.
Yannūna mayaṃ dutiyampi devehi saṅgāmeyyāmā’ti.	Why don’t we engage them in battle a second time?’
Dutiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ.	And so a second battle was fought between the gods and the demons.
Dutiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu.	And for a second time the gods won and the demons lost.
Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā.	Defeated, the demons fled south with the gods in pursuit.
Atha kho, bhikkhave, asurānaṃ etadahosi:	Then the demons thought:
‘abhiyanteva kho devā.	‘The gods are still in pursuit.
Yannūna mayaṃ tatiyampi devehi saṅgāmeyyāmā’ti.	Why don’t we engage them in battle a third time?’
Tatiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ.	And so a third battle was fought between the gods and the demons.
Tatiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu.	And for a third time the gods won and the demons lost.
Parājitā ca, bhikkhave, asurā bhītā asurapuraṃyeva pavisiṃsu.	Defeated and terrified, the demons fled right into the citadel of the demons.
Asurapuragatānañca pana, bhikkhave, asurānaṃ etadahosi:	When they had entered their citadel, they thought:
‘bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā devehī’ti.	‘Now we’re in a secure location and the gods can’t do anything to us.’
Devānampi, bhikkhave, etadahosi:	And the gods also thought:
‘bhīruttānagatena kho dāni asurā etarahi attanā viharanti akaraṇīyā amhehī’ti.	‘Now the demons are in a secure location and we can’t do anything to them.’
Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati,	In the same way, a monk, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, attains and lives in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti:	At such a time the monk thinks:
‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti.	‘Now I’m in a secure location and Māra can’t do anything to me.’
Mārassāpi, bhikkhave, pāpimato evaṃ hoti:	And Māra the Wicked also thinks:
‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati akaraṇīyo mayhan’ti.	‘Now the monk is in a secure location and we can’t do anything to them.’
Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …	When, as the directed-thought and evaluation are stilled, a monk attains and lives in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati,	fourth jhāna.
tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti:	At such a time the monk thinks:
‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti.	‘Now I’m in a secure location and Māra can’t do anything to me.’
Mārassāpi, bhikkhave, pāpimato evaṃ hoti:	And Māra the Wicked also thinks:
‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati, akaraṇīyo mayhan’ti.	‘Now the monk is in a secure location and we can’t do anything to them.’
Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	A monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, attains and lives in the dimension of infinite space.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattikan’ti.	At such a time they are called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.
Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati …	A monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, attains and lives in the dimension of infinite consciousness. …
sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati …	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …
sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati …	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. …
sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattikan’”ti.	At such a time they are called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.”

❧

AN 9.40 Nāga: The Simile of the Bull Elephant in the Forest

40. Nāgasutta	40. The Simile of the Bull Elephant in the Forest
“Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā tiṇaggāni chindanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.	“monks, when a wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—got there first and trampled the grass, the wild bull elephant is horrified, repelled, and disgusted by that.
Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi obhaggobhaggaṃ sākhābhaṅgaṃ khādanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.	When the wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—eat the broken branches that he’s dragged down, the wild bull elephant is horrified, repelled, and disgusted by that.
Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa ogāhaṃ otiṇṇassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā soṇḍāya udakaṃ āloḷenti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.	When a wild bull elephant has plunged into the pool, but other elephants—males, females, younglings, or cubs—got there first and stirred up the water with their trunks, the wild bull elephant is horrified, repelled, and disgusted by that.
Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa ogāhā uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.	When a wild bull elephant has come out of the pool and the female elephants bump into him, the wild bull elephant is horrified, repelled, and disgusted by that.
Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti:	At that time the wild bull elephant thinks:
‘ahaṃ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi.	‘Now I live crowded by other males, females, younglings, and cubs.
Chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti.	I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me.
Yannūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyyan’ti.	Why don’t I live alone, withdrawn from the herd?’
So aparena samayena eko gaṇasmā vūpakaṭṭho viharati, acchinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti.	After some time he lives alone, withdrawn from the herd, and he eats untrampled grass, and they don’t eat the broken branches he’s dragged down. He doesn’t drink muddy water, and the female elephants don’t bump into him after his bath.
Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti:	At that time the wild bull elephant thinks:
‘ahaṃ kho pubbe ākiṇṇo vihāsiṃ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu. Sohaṃ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṃ bhañjitvā sākhābhaṅgena kāyaṃ parimajjitvā attamano soṇḍaṃ saṃharati.	‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches.
Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti:	In the same way, when a monk lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and by teachers of other paths and their disciples, they think:
‘ahaṃ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.	‘Now I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples.
Yannūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyyan’ti.	Why don’t I live alone, withdrawn from the group?’
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establishes remembering right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind free of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
So attamano soṇḍaṃ saṃharati.	They happily relieve their itches.
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
So attamano soṇḍaṃ saṃharati.	They happily relieve their itches.
Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
So attamano soṇḍaṃ saṃharati.	They happily relieve their itches.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati …	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. …
sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati …	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …
sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati …	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. …
sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
So attamano soṇḍaṃ saṃharatī”ti.	They happily relieve their itches.”

❧

AN 9.41 Tapussa: With the Householder Tapussa

(2025 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^9.41.0 - (for laypeople, kāma/sensuality they love, nekkhama/renunciation they don’t )
AN ^9.41.0.1 - (Even Buddha at first didn’t appreciate renunciation )
AN ^9.41.0.2 - (why? Implicit dhamma vitakka & vicara)
AN ^9.41.0.3 - (use result of Dhamma vitakka to change ditthi/view, effort/vayamo)
AN ^9.41.1 - (1. Impure First jhāna )
AN ^9.41.1.1 - (interrupted by perceptions of kāma/sensual pleasures)
AN ^9.41.1.2 - (use implicit Dhamma-vitakka & vicara to convince himself to seek second jhana)
AN ^9.41.2 - (2. Impure Second jhāna )
AN ^9.41.2.1 - (interrupted by perceptions and attention to vitakka/thoughts)
AN ^9.41.2.2 - (use implicit Dhamma-vitakka & vicara to convince himself to seek third jhana)
AN ^9.41.3 - (3. Impure third jhāna )
AN ^9.41.3.1 - (interrupted by perceptions of rapture)
AN ^9.41.3.2 - (use implicit Dhamma-vitakka & vicara to convince himself to seek fourth jhana)
AN ^9.41.4 - (4. Impure fourth jhāna )
AN ^9.41.4.1 - (interrupted by perceptions of sukha via kāya passaddhi of 3rd jhāna)
AN ^9.41.4.2 - (use implicit Dhamma-vitakka & vicara to convince himself to seek space infinitude dimension)
AN ^9.41.5 - (5. Impure space-infinitude dimension )
AN ^9.41.5.1 - (interrupted by perceptions of rupa)
AN ^9.41.5.2 - (use implicit Dhamma-vitakka & vicara to convince himself to seek consciousness-infinitude dimension)
AN ^9.41.6 - (6. Impure consciousness-infinitude-dimension )
AN ^9.41.6.1 - (interrupted by perceptions of space infinitude)
AN ^9.41.6.2 - (use implicit Dhamma-vitakka & vicara to see drawbacks and seek a higher attainment)
AN ^9.41.7 - (7. Impure no-thingness-dimension )
AN ^9.41.7.1 - (interrupted by perceptions of consciousness infinitude)
AN ^9.41.7.2 - (use implicit Dhamma-vitakka & vicara to see drawbacks and seek a higher attainment)
AN ^9.41.8 - (8. Impure neither perception nor non perception )
AN ^9.41.8.1 - (interrupted by perceptions of no-thingness dimension)
AN ^9.41.8.2 - (use implicit Dhamma-vitakka & vicara to see drawbacks and seek a higher attainment)
AN ^9.41.9 - (9. pure cessation of perception and feeling )
AN ^9.41.10 - (conclusion )

Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo.	At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Uruvelakappa.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya uruvelakappaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Uruvelakappa for alms.
Uruvelakappe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi:	Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda:
“idheva tāva tvaṃ, ānanda, hohi, yāvāhaṃ mahāvanaṃ ajjhogāhāmi divāvihārāyā”ti.	“Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.
Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tapusso gahapati āyasmantaṃ ānandaṃ etadavoca:	Then the householder Tapussa went up to Venerable Ānanda, bowed, sat down to one side, and said to him:

§41.0 – (for laypeople, kāma/sensuality they love, nekkhama/renunciation they don’t )

all

“Mayaṃ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā.	“Sir, Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them.
Tesaṃ no, bhante, amhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati, yadidaṃ nekkhammaṃ.	But renunciation seems like an abyss.
Sutaṃ metaṃ, bhante, ‘imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato’.	I have heard that in this teaching and training there are very young monks whose minds are eager for renunciation; they’re confident, settled, and decided about it. They see it as peaceful.
Tayidaṃ, bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo, yadidaṃ nekkhamman”ti.	Renunciation is the dividing line between between the multitude and the monks in this teaching and training.”
“Atthi kho etaṃ, gahapati, kathāpābhataṃ bhagavantaṃ dassanāya.	“Householder, we should see the Buddha about this matter.
Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma.	Come, let’s go to the Buddha and inform him about this.
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.	As he answers, so we’ll remember it.”
“Evaṃ, bhante”ti kho tapusso gahapati āyasmato ānandassa paccassosi.	“Yes, sir,” replied Tapussa.
Atha kho āyasmā ānando tapussena gahapatinā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Ānanda told him what had happened.

§0.1 – (Even Buddha at first didn’t appreciate renunciation )

“Evametaṃ, ānanda, evametaṃ, ānanda.	“That’s so true, Ānanda! That’s so true!
Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	Before my awakening—when I was still unawakened but intent on awakening—I too thought:
‘sādhu nekkhammaṃ, sādhu paviveko’ti.	‘Renunciation is good! Seclusion is good!’
Tassa mayhaṃ, ānanda, nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for renunciation; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.

§0.2 – (why? Implicit dhamma vitakka & vicara)

Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for renunciation, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of sensual pleasures, and so I haven’t cultivated that. I haven’t realized the benefits of renunciation, and so I haven’t developed that.
Tasmā me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for renunciation, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’

§0.3 – (use result of Dhamma vitakka to change ditthi/view, effort/vayamo)

Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ kāmesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseveyyaṃ,	‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that.
ṭhānaṃ kho panetaṃ vijjati yaṃ me nekkhamme cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	It’s possible that my mind would be eager for renunciation; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena kāmesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that.
Tassa mayhaṃ, ānanda, nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for renunciation; it was confident, settled, and decided about it. I saw it as peaceful.

§41.1 – (1. Impure First jhāna )

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So kho ahaṃ, ānanda,

And so,

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.

§1.1 – (interrupted by perceptions of kāma/sensual pleasures)

Tassa mayhaṃ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by sensual pleasures beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by sensual pleasures beset me, that was an affliction for me.

§1.2 – (use implicit Dhamma-vitakka & vicara to convince himself to seek second jhana)

Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, as the directed-thought and evaluation are stilled … enter and remain in the second jhāna?’
Tassa mayhaṃ, ānanda, avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager to stop thinking; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager to stop thinking, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of thinking, and so I haven’t cultivated that. I haven’t realized the benefits of not thinking, and so I haven’t developed that.
Tasmā me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager to stop thinking, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ vitakkesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, avitakke ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me avitakke cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of thinking, I were to cultivate that. And suppose that, realizing the benefits of not thinking, I were to develop that. It’s possible that my mind would be eager to stop thinking; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena vitakkesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, avitakke ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of thinking and cultivated that, and I realized the benefits of not thinking and developed that.
Tassa mayhaṃ, ānanda, avitakke cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager to stop thinking; it was confident, settled, and decided about it. I saw it as peaceful.

§41.2 – (2. Impure Second jhāna )

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So kho ahaṃ, ānanda, vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharāmi.

And so,

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.

§2.1 – (interrupted by perceptions and attention to vitakka/thoughts)

Tassa mayhaṃ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by directing-thought beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them.

§2.2 – (use implicit Dhamma-vitakka & vicara to convince himself to seek third jhana)

Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, with the fading away of rapture, enter and remain in the third jhāna, where I will meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure”?’
Tassa mayhaṃ, ānanda, nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for freedom from rapture; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of rapture, and so I haven’t cultivated that. I haven’t realized the benefits of freedom from rapture, and so I haven’t developed that.
Tasmā me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ pītiyā ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nippītike ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nippītike cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would be eager to be free from rapture; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena pītiyā ādīnavaṃ disvā taṃ bahulamakāsiṃ, nippītike ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that.
Tassa mayhaṃ, ānanda, nippītike cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for freedom from rapture; it was confident, settled, and decided about it. I saw it as peaceful.

§41.3 – (3. Impure third jhāna )

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So kho ahaṃ, ānanda, pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharāmi.

And so,

🚫😁 pītiyā ca virāgā	With [mental] rapture fading,
👁 upekkhako ca viharati	he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,	remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —	The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti	"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in third jhāna.

§3.1 – (interrupted by perceptions of rapture)

Tassa mayhaṃ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by rapture beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by rapture beset me, that was an affliction for me.

§3.2 – (use implicit Dhamma-vitakka & vicara to convince himself to seek fourth jhana)

Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyyan’ti.	‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering?’
Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager to be without pleasure and pain; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of [pacified bodily] pleasure, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that.
Tasmā me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ sukhe ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, adukkhamasukhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me adukkhamasukhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of [pacified bodily] pleasure, I was to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I was to develop that. It’s possible that my mind would be eager to be without pleasure and pain; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena sukhe ādīnavaṃ disvā taṃ bahulamakāsiṃ adukkhamasukhe ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of [pacified bodily] pleasure and cultivated that, and I realized the benefits of being without pleasure and pain and developed that.
Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager to be without pleasure and pain; it was confident, settled, and decided about it. I saw it as peaceful.

§41.4 – (4. Impure fourth jhāna )

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So kho ahaṃ, ānanda, sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharāmi.

And so,

sukhassa ca pahānā	With the abandoning of [physical] pleasure
dukkhassa ca pahānā	and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ	experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ	his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati	he attains and lives in fourth jhāna.

§4.1 – (interrupted by perceptions of sukha via kāya passaddhi of 3rd jhāna)

Tassa mayhaṃ, ānanda, iminā vihārena viharato sukha-sahagatā saññā-manasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by [pacified bodily] pleasure beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me sukha-sahagatā saññā-manasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by [pacified bodily] pleasure beset me, that was an affliction for me.

§4.2 – (use implicit Dhamma-vitakka & vicara to convince himself to seek space infinitude dimension)

Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’
Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for the dimension of infinite space; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of forms, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite space, and so I haven’t developed that.
Tasmā me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ rūpesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākāsānañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of forms, I was to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I was to develop that. It’s possible that my mind would be eager for the dimension of infinite space; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena rūpesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that.
Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for the dimension of infinite space; it was confident, settled, and decided about it. I saw it as peaceful.

§41.5 – (5. Impure space-infinitude dimension )

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So kho ahaṃ, ānanda, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāmi.

And so,

sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.

§5.1 – (interrupted by perceptions of rupa)

Tassa mayhaṃ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by forms beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by forms beset me, that was an affliction for me.

§5.2 – (use implicit Dhamma-vitakka & vicara to convince himself to seek consciousness-infinitude dimension)

Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness?’
Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for the dimension of infinite consciousness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, and so I haven’t developed that.
Tasmā me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me viññāṇañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of the dimension of infinite space, I was to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I was to develop that. It’s possible that my mind would be eager for the dimension of infinite consciousness; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that.
Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for the dimension of infinite consciousness; it was confident, settled, and decided about it. I saw it as peaceful.

§41.6 – (6. Impure consciousness-infinitude-dimension )

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So kho ahaṃ, ānanda, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharāmi.

And so,

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.

§6.1 – (interrupted by perceptions of space infinitude)

Tassa mayhaṃ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite space beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them.

§6.2 – (use implicit Dhamma-vitakka & vicara to see drawbacks and seek a higher attainment)

Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’
Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for the dimension of nothingness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, and so I haven’t developed that.
Tasmā me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākiñcaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I was to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I was to develop that. It’s possible that my mind would be eager for the dimension of nothingness; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that.
Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for the dimension of nothingness; it was confident, settled, and decided about it. I saw it as peaceful.

§41.7 – (7. Impure no-thingness-dimension )

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So kho ahaṃ, ānanda, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāmi.

And so,

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.

§7.1 – (interrupted by perceptions of consciousness infinitude)

Tassa mayhaṃ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite consciousness beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by the dimension of infinite consciousness beset me, that was an affliction for me.

§7.2 – (use implicit Dhamma-vitakka & vicara to see drawbacks and seek a higher attainment)

Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’
Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for the dimension of neither perception nor non-perception; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, and so I haven’t developed that.
Tasmā me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nevasaññānāsaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of the dimension of nothingness, I was to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I was to develop that. It’s possible that my mind would be eager for the dimension of neither perception nor non-perception; it would be confident, settled, and decided about it. And I would see it as peaceful.’
So kho ahaṃ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that.
Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for the dimension of neither perception nor non-perception; it was confident, settled, and decided about it. I saw it as peaceful.

§41.8 – (8. Impure neither perception nor non perception )

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So kho ahaṃ, ānanda, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi.

And so,

sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of neither perception nor non-perception.
	[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]

§8.1 – (interrupted by perceptions of no-thingness dimension)

Tassa mayhaṃ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by the dimension of nothingness beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by the dimension of nothingness beset me, that was an affliction for me.

§8.2 – (use implicit Dhamma-vitakka & vicara to see drawbacks and seek a higher attainment)

Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘yannūnāhaṃ nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyyan’ti.	‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’
Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.	But my mind wasn’t eager for the cessation of perception and feeling; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful.
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’?	‘What is the cause, what is the reason why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṃso anadhigato, so ca me anāsevito.	‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that.
Tasmā me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’.	That’s why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Tassa mayhaṃ, ānanda, etadahosi:	Then I thought:
‘sace kho ahaṃ nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me saññāvedayitanirodhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’.	‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I was to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I was to develop that. It’s possible that my mind would be eager for cessation of perception and feeling; it would be confident, settled, and decided about it. And I would see it as peaceful.’

§41.9 – (9. pure cessation of perception and feeling )

So kho ahaṃ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseviṃ.	And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that.
Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato.	Then my mind was eager for the cessation of perception and feeling; it was confident, settled, and decided about it. I saw it as peaceful.
So kho ahaṃ, ānanda,	And so,

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati	they enter and remain in the cessation of perception and sensation.

paññāya ca me disvā āsavā parikkhayaṃ agamaṃsu.

And, having seen with wisdom, my asinine-inclinations were ended, [I was perfectly awakened].

§41.10 – (conclusion )

Yāvakīvañcāhaṃ, ānanda, imā nava anupubbavihārasamāpattiyo na evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca kho ahaṃ, ānanda, imā nava anupubbavihārasamāpattiyo evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, athāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:
‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

Notes:
STED jhāna formulas should have “viharāmi” instead of template ‘viharati’ I plugged in

❧

§ – AN 9 vagga 5 Sāmañña: Similarity

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AN 9.42 Sambādha: Cramped

42. Sambādhasutta	42. Cramped
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā udāyī yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Then Venerable Udāyī went up to Venerable Ānanda and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“vuttamidaṃ, āvuso, pañcālacaṇḍena devaputtena:	“Reverend, this was said by the god Pañcālacaṇḍa:
‘Sambādhe gataṃ okāsaṃ,	‘The opening amid confinement
Avidvā bhūrimedhaso;	was discovered by the Buddha of vast intelligence,
Yo jhānamabujjhi buddho,	who woke up to jhāna,
Paṭilīnanisabho munī’ti.	the sage, the solitary bull.’
Katamo, āvuso, sambādho, katamo sambādhe okāsādhigamo vutto bhagavatā”ti?	But what is confinement, and what is the opening amid confinement that the Buddha spoke of?”
“Pañcime, āvuso, kāmaguṇā sambādho vutto bhagavatā.	“Reverend, these five kinds of sensual stimulation are called ‘confinement’ by the Buddha.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime kho, āvuso, pañca kāmaguṇā sambādho vutto bhagavatā.	These are the five kinds of sensual stimulation that are called ‘confinement’ by the Buddha.
Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	Now, take a monk who, judiciously-secluded from sensual pleasures … attains and lives in the first jhāna.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.	To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.	But it is still confined.
Kiñca tattha sambādho?	Confined by what?
Yadeva tattha vitakkavicārā aniruddhā honti, ayamettha sambādho.	Whatever directed-thought and evaluation has not ceased is the confinement there.
Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, take a monk who, as the directed-thought and evaluation are stilled … attains and lives in the second jhāna.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.	To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.	But it is still confined.
Kiñca tattha sambādho?	Confined by what?
Yadeva tattha pīti aniruddhā hoti, ayamettha sambādho.	Whatever mental-joy has not ceased is the confinement there.
Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, take a monk who, with the fading away of mental-joy … attains and lives in the third jhāna.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.	To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.	But it is still confined.
Kiñca tattha sambādho?	Confined by what?
Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti, ayamettha sambādho.	Whatever equanimous pleasure has not ceased is the confinement there.
Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, take a monk who, giving up pleasure and pain … attains and lives in the fourth jhāna.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.	To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.	But it is still confined.
Kiñca tattha sambādho?	Confined by what?
Yadeva tattha rūpasaññā aniruddhā hoti, ayamettha sambādho.	Whatever perception of forms has not ceased is the confinement there.
Puna caparaṃ, āvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, attains and lives in the dimension of infinite space.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.	To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.	But it is still confined.
Kiñca tattha sambādho?	Confined by what?
Yadeva tattha ākāsānañcāyatanasaññā aniruddhā hoti, ayamettha sambādho.	Whatever perception of the dimension of infinite space has not ceased is the confinement there.
Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, attains and lives in the dimension of infinite consciousness.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.	To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.	But it is still confined.
Kiñca tattha sambādho?	Confined by what?
Yadeva tattha viññāṇañcāyatanasaññā aniruddhā hoti, ayamettha sambādho.	Whatever perception of the dimension of infinite consciousness has not ceased is the confinement there.
Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, attains and lives in the dimension of nothingness.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.	To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.	But it is still confined.
Kiñca tattha sambādho?	Confined by what?
Yadeva tattha ākiñcaññāyatanasaññā aniruddhā hoti, ayamettha sambādho.	Whatever perception of the dimension of nothingness has not ceased is the confinement there.
Puna caparaṃ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond the dimension of nothingness, attains and lives in the dimension of neither perception nor non-perception.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.	To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.	But it is still confined.
Kiñca tattha sambādho?	Confined by what?
Yadeva tattha nevasaññānāsaññāyatanasaññā aniruddhā hoti, ayamettha sambādho.	Whatever perception of neither perception nor non-perception has not ceased is the confinement there.
Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā nippariyāyenā”ti.	To this extent the Buddha spoke of creating an opening amid confinement in a definitive sense.”

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AN 9.43 Kāyasakkhī: A Direct Witness

43. Kāyasakkhīsutta	43. A Direct Witness
“‘Kāyasakkhī, kāyasakkhī’ti, āvuso, vuccati.	“Reverend, they speak of a person called ‘direct witness’.
Kittāvatā nu kho, āvuso, kāyasakkhī vutto bhagavatā”ti?	What is the direct witness that the Buddha spoke of?”
Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	“First, take a monk who, judiciously-secluded from sensual pleasures … attains and lives in the first jhāna.
Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati.	They meditate directly experiencing that dimension in every way.
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena. (1)	To this extent the Buddha spoke of the direct witness in a qualified sense.
Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …	Furthermore, take a monk who, as the directed-thought and evaluation are stilled, attains and lives in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati.	They meditate directly experiencing that dimension in every way.
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena. (2–4.)	To this extent the Buddha spoke of the direct witness in a qualified sense.
Puna caparaṃ, āvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, attains and lives in the dimension of infinite space.
Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati.	They meditate directly experiencing that dimension in every way.
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena … pe …. (5–8.)	To this extent the Buddha spoke of the direct witness in a qualified sense. Furthermore, take a monk who attains and lives in the dimension of infinite consciousness … nothingness … neither perception nor non-perception …
Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati.	They meditate directly experiencing that dimension in every way.
Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā nippariyāyenā”ti. (9)	To this extent the Buddha spoke of the direct witness in a definitive sense.”

AN 9.44 Paññāvimutta: Freed by Wisdom

44. Paññāvimuttasutta	44. Freed by Wisdom
“‘Paññāvimutto, paññāvimutto’ti, āvuso, vuccati.	“Reverend, they speak of a person called ‘freed by wisdom’.
Kittāvatā nu kho, āvuso, paññāvimutto vutto bhagavatā”ti?	What is the one freed by wisdom that the Buddha spoke of?”
“Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati,	“First, take a monk who, judiciously-secluded from sensual pleasures … attains and lives in the first jhāna.
paññāya ca naṃ pajānāti.	And they understand that with wisdom.
Ettāvatāpi kho, āvuso, paññāvimutto vutto bhagavatā pariyāyena … pe ….	To this extent the Buddha spoke of the one freed by wisdom in a qualified sense. …
Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti,	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
paññāya ca naṃ pajānāti.	And they understand that with wisdom.
Ettāvatāpi kho, āvuso, paññāvimutto vutto bhagavatā nippariyāyenā”ti.	To this extent the Buddha spoke of the one freed by wisdom in a definitive sense.”

AN 9.45 Ubhatobhāgavimutta: Freed Both Ways

45. Ubhatobhāgavimuttasutta	45. Freed Both Ways
“‘Ubhatobhāgavimutto, ubhatobhāgavimutto’ti, āvuso, vuccati.	“Reverend, they speak of a person called ‘freed both ways’.
Kittāvatā nu kho, āvuso, ubhatobhāgavimutto vutto bhagavatā”ti?	What is the one freed both ways that the Buddha spoke of?”
“Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	“First, take a monk who, judiciously-secluded from sensual pleasures … attains and lives in the first jhāna.
Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati, paññāya ca naṃ pajānāti.	They meditate directly experiencing that dimension in every way. And they understand that with wisdom.
Ettāvatāpi kho, āvuso, ubhatobhāgavimutto vutto bhagavatā pariyāyena … pe ….	To this extent the Buddha spoke of the one freed both ways in a qualified sense. …
Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati, paññāya ca naṃ pajānāti.	They meditate directly experiencing that dimension in every way. And they understand that with wisdom.
Ettāvatāpi kho, āvuso, ubhatobhāgavimutto vutto bhagavatā nippariyāyenā”ti.	To this extent the Buddha spoke of the one freed both ways in a definitive sense.”

AN 9.46 Sandiṭṭhikadhamma: In This Very Life

46. Sandiṭṭhikadhammasutta	46. In This Very Life
“‘Sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, āvuso, vuccati.	“Reverend, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā”ti?	In what way did the Buddha speak of a teaching realizable in this very life?”
“Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	“First, take a monk who, judiciously-secluded from sensual pleasures … attains and lives in the first jhāna.
Ettāvatāpi kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā pariyāyena … pe ….	To this extent the Buddha spoke of The Dharma realizable in this very life in a qualified sense. …
Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ettāvatāpi kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā nippariyāyenā”ti.	To this extent the Buddha spoke of The Dharma realizable in this very life in a definitive sense.”

AN 9.47 Sandiṭṭhikanibbāna: nirvāṇa Is Realizable In This Very Life

47. Sandiṭṭhikanibbānasutta	47. nirvāṇa Is Realizable In This Very Life
“‘Sandiṭṭhikaṃ nibbānaṃ, sandiṭṭhikaṃ nibbānan’ti, āvuso, vuccati.	“Reverend, they say that ‘nirvāṇa is realizable in this very life’.
Kittāvatā nu kho, āvuso, sandiṭṭhikaṃ nibbānaṃ vuttaṃ bhagavatā”ti?	In what way did the Buddha say nirvāṇa is realizable in this very life?”
“Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	“First, take a monk who, judiciously-secluded from sensual pleasures … attains and lives in the first jhāna.
Ettāvatāpi kho, āvuso, sandiṭṭhikaṃ nibbānaṃ vuttaṃ bhagavatā pariyāyena … pe ….	To this extent the Buddha said that nirvāṇa is realizable in this very life in a qualified sense. …
Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ettāvatāpi kho, āvuso, sandiṭṭhikaṃ nibbānaṃ vuttaṃ bhagavatā nippariyāyenā”ti.	To this extent the Buddha said that nirvāṇa is realizable in this very life in a definitive sense.”

AN 9.48 Nibbāna: nirvāṇa

48. Nibbānasutta	48. nirvāṇa
“‘Nibbānaṃ, nibbānan’ti, āvuso, vuccati … pe ….	“Reverend, they speak of ‘nirvāṇa’. …”

AN 9.49 Parinibbāna: Final nirvāṇa

49. Parinibbānasutta	49. Final nirvāṇa
“‘Parinibbānaṃ, parinibbānan’ti … pe ….	“Reverend, they speak of ‘final nirvāṇa’. …”

AN 9.50 Tadaṅganibbāna: nirvāṇa in a Certain Respect

50. Tadaṅganibbānasutta	50. nirvāṇa in a Certain Respect
“‘Tadaṅganibbānaṃ, tadaṅganibbānan’ti, āvuso, vuccati … pe ….	“Reverend, they speak of ‘nirvāṇa in a certain respect’. …”

AN 9.51 Diṭṭhadhammanibbāna: nirvāṇa in the Present Life

51. Diṭṭhadhammanibbānasutta	51. nirvāṇa in the Present Life
“‘Diṭṭhadhammanibbānaṃ diṭṭhadhammanibbānan’ti, āvuso, vuccati.	“Reverend, they speak of ‘nirvāṇa in the present life’.
Kittāvatā nu kho, āvuso, diṭṭhadhammanibbānaṃ vuttaṃ bhagavatā”ti?	In what way did the Buddha speak of nirvāṇa in the present life?”
“Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	“First, take a monk who, judiciously-secluded from sensual pleasures … attains and lives in the first jhāna.
Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṃ vuttaṃ bhagavatā pariyāyena … pe ….	To this extent the Buddha spoke of nirvāṇa in the present life in a qualified sense. …
Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṃ vuttaṃ bhagavatā nippariyāyenā”ti.	To this extent the Buddha spoke of nirvāṇa in the present life in a definitive sense.”

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§ – AN 9 vagga 6 Khema: A Safe Place

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AN 9.52 Khema: A Safe Place

52. Khemasutta	52. A Safe Place
“‘Khemaṃ, kheman’ti, āvuso, vuccati.	“Reverend, they speak of ‘a safe place’.
Kittāvatā nu kho, āvuso, khemaṃ vuttaṃ bhagavatā”ti?	In what way did the Buddha speak of a safe place?”
“Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	“First, take a monk who, judiciously-secluded from sensual pleasures … attains and lives in the first jhāna.
Ettāvatāpi kho, āvuso, khemaṃ vuttaṃ bhagavatā pariyāyena … pe ….	To this extent the Buddha spoke of a safe place in a qualified sense. …
Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ettāvatāpi kho, āvuso, khemaṃ vuttaṃ bhagavatā nippariyāyenā”ti.	To this extent the Buddha spoke of a safe place in a definitive sense.”

AN 9.53 Khemappatta: Reaching a Safe Place

53. Khemappattasutta	53. Reaching a Safe Place
“‘Khemappatto, khemappatto’ti, āvuso, vuccati ….	“Reverend, they speak of ‘reaching a safe place’. …”

AN 9.54 Amata: The Deathless

54. Amatasutta	54. The Deathless
“‘Amataṃ, amatan’ti, āvuso, vuccati ….	“Reverend, they speak of ‘the deathless’. …”

AN 9.55 Amatappatta: Reaching the Deathless

55. Amatappattasutta	55. Reaching the Deathless
“‘Amatappatto, amatappatto’ti, āvuso, vuccati ….	“Reverend, they speak of ‘reaching the deathless’. …”

AN 9.56 Abhaya: A Place Without Fear

56. Abhayasutta	56. A Place Without Fear
“‘Abhayaṃ, abhayan’ti, āvuso, vuccati ….	“Reverend, they speak of ‘a place without fear’. …”

AN 9.57 Abhayappatta: Reaching a Place Without Fear

57. Abhayappattasutta	57. Reaching a Place Without Fear
“‘Abhayappatto, abhayappatto’ti, āvuso, vuccati ….	“Reverend, they speak of ‘reaching a place without fear’. …”

AN 9.58 Passaddhi: pacification

58. Passaddhisutta	58. pacification
“‘Passaddhi, passaddhī’ti, āvuso, vuccati ….	“Reverend, they speak of ‘pacification’. …”

AN 9.59 Anupubbapassaddhi: Progressive pacification

59. Anupubbapassaddhisutta	59. Progressive pacification
“‘Anupubbapassaddhi, anupubbapassaddhī’ti, āvuso, vuccati ….	“Reverend, they speak of ‘progressive pacification’. …”

AN 9.60 Nirodha: Cessation

60. Nirodhasutta	60. Cessation
“‘Nirodho, nirodho’ti, āvuso, vuccati ….	“Reverend, they speak of ‘cessation’. …”

AN 9.61 Anupubbanirodha: Progressive Cessation

61. Anupubbanirodhasutta	61. Progressive Cessation
“‘Anupubbanirodho, anupubbanirodho’ti, āvuso, vuccati.	“Reverend, they speak of ‘progressive cessation’. …
Kittāvatā nu kho, āvuso, anupubbanirodho vutto bhagavatā”ti?	What is the progressive cessation that the Buddha spoke of?”
“Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	“First, take a monk who, judiciously-secluded from sensual pleasures … attains and lives in the first jhāna.
Ettāvatāpi kho, āvuso, anupubbanirodho vutto bhagavatā pariyāyena … pe ….	To this extent the Buddha spoke of progressive cessation in a qualified sense.
Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, attains and lives in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ettāvatāpi kho, āvuso, anupubbanirodho vutto bhagavatā nippariyāyenā”ti.	To this extent the Buddha spoke of progressive cessation in a definitive sense.”

AN 9.62 Abhabba: Requirements for Perfection

62. Abhabbasutta	62. Requirements for Perfection
“Nava, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	“monks, without giving up nine things you can’t realize perfection.
Katame nava?	What nine?
Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ—	Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, and stinginess.
ime kho, bhikkhave, nava dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	Without giving up these nine things you can’t realize perfection.
Nava, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ.	After giving up nine things you can realize perfection.
Katame nava?	What nine?
Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ—	Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, and stinginess.
ime kho, bhikkhave, nava dhamme pahāya bhabbo arahattaṃ sacchikātun”ti.	After giving up these nine things you can realize the fruit of perfection.”

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§ – AN 9 vagga 7 Satipaṭṭhāna: rememberfulness Meditation

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AN 9.63 Sikkhādubbalya: Weaknesses in Training and rememberfulness Meditation

63. Sikkhādubbalyasutta	63. Weaknesses in Training and rememberfulness Meditation
“Pañcimāni, bhikkhave, sikkhādubbalyāni.	“monks, there are these five weaknesses when you’re training.
Katamāni pañca?	What five?
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, surāmerayamajjapamādaṭṭhānaṃ—	Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence.
imāni kho, bhikkhave, pañca sikkhādubbalyāni.	These are the five weaknesses when you’re training.
Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā.	To give up these five weaknesses in your training you should develop the four kinds of rememberfulness meditation.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;	It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …	They meditate observing an aspect of feelings …
citte …	They meditate observing an aspect of the mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	They meditate observing an aspect of dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up those five weaknesses in your training you should develop these four kinds of rememberfulness meditation.”

AN 9.64 Nīvaraṇa: Hindrances

64. Nīvaraṇasutta	64. Hindrances
“Pañcimāni, bhikkhave, nīvaraṇāni.	“monks, there are these five hindrances.
Katamāni pañca?	What five?
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ—	Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
imāni kho, bhikkhave, pañca nīvaraṇāni.	These are the five hindrances.
Imesaṃ kho, bhikkhave, pañcannaṃ nīvaraṇānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā.	To give up these five hindrances you should develop the four kinds of rememberfulness meditation.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;	It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …	They meditate observing an aspect of feelings …
citte …	They meditate observing an aspect of the mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	They meditate observing an aspect of dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Imesaṃ kho, bhikkhave, pañcannaṃ nīvaraṇānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up those five hindrances you should develop these four kinds of rememberfulness meditation.”

AN 9.65 Kāmaguṇa: Kinds of Sensual Stimulation

65. Kāmaguṇasutta	65. Kinds of Sensual Stimulation
“Pañcime, bhikkhave, kāmaguṇā.	“monks, there are these five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime kho, bhikkhave, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.
Imesaṃ kho, bhikkhave, pañcannaṃ kāmaguṇānaṃ pahānāya … pe … ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up these five kinds of sensual stimulation you should develop the four kinds of rememberfulness meditation. …”

AN 9.66 Upādānakkhandha: Grasping Aggregates

66. Upādānakkhandhasutta	66. Grasping Aggregates
“Pañcime, bhikkhave, upādānakkhandhā.	“monks, there are these five grasping aggregates.
Katame pañca?	What five?
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—	The grasping aggregates of form, feeling, perception, co-activities, and consciousness.
ime kho, bhikkhave, pañcupādānakkhandhā.	These are the five grasping aggregates.
Imesaṃ kho, bhikkhave, pañcannaṃ upādānakkhandhānaṃ pahānāya … pe … ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up these five grasping aggregates you should develop the four kinds of rememberfulness meditation. …”

AN 9.67 Orambhāgiya: Lower Fetters

67. Orambhāgiyasutta	67. Lower Fetters
“Pañcimāni, bhikkhave, orambhāgiyāni saṃyojanāni.	“monks, there are five lower fetters.
Katamāni pañca?	What five?
Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo—	Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
imāni kho, bhikkhave, pañcorambhāgiyāni saṃyojanāni.	These are the five lower fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya … pe … ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up these five lower fetters you should develop the four kinds of rememberfulness meditation. …”

AN 9.67 Orambhāgiya: Lower Fetters

67. Orambhāgiyasutta	67. Lower Fetters
“Pañcimāni, bhikkhave, orambhāgiyāni saṃyojanāni.	“monks, there are five lower fetters.
Katamāni pañca?	What five?
Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo—	Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
imāni kho, bhikkhave, pañcorambhāgiyāni saṃyojanāni.	These are the five lower fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya … pe … ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up these five lower fetters you should develop the four kinds of rememberfulness meditation. …”

AN 9.68 Gati: Places of Rebirth

68. Gatisutta	68. Places of Rebirth
“Pañcimā, bhikkhave, gatiyo.	“monks, there are five destinations.
Katamā pañca?	What five?
Nirayo, tiracchānayoni, pettivisayo, manussā, devā—	Hell, the animal realm, the ghost realm, humanity, and the gods.
imā kho, bhikkhave, pañca gatiyo.	These are the five destinations.
Imāsaṃ kho, bhikkhave, pañcannaṃ gatīnaṃ pahānāya … pe … ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up these five destinations you should develop the four kinds of rememberfulness meditation. …”

AN 9.69 Macchariya: Stinginess

69. Macchariyasutta	69. Stinginess
“Pañcimāni, bhikkhave, macchariyāni.	“monks, there are these five kinds of stinginess.
Katamāni pañca?	What five?
Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ—	Stinginess with dwellings, families, material possessions, praise, and The Dharma.
imāni kho, bhikkhave, pañca macchariyāni.	These are the five kinds of stinginess.
Imesaṃ kho, bhikkhave, pañcannaṃ macchariyānaṃ pahānāya … pe … ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up these five kinds of stinginess you should develop the four kinds of rememberfulness meditation. …”

AN 9.70 Uddhambhāgiya: Higher Fetters

70. Uddhambhāgiyasutta	70. Higher Fetters
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.	“monks, there are five higher fetters.
Katamāni pañca?	What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—	Desire for rebirth in the realm of luminous form, desire to be reborn in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.	These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ pahānāya … pe … ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up these five higher fetters you should develop the four kinds of rememberfulness meditation. …”

AN 9.71 Cetokhila: Emotional Barrenness

71. Cetokhilasutta	71. Emotional Barrenness
“Pañcime, bhikkhave, cetokhilā.	“monks, there are these five kinds emotional barrenness.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.	Firstly, a monk has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo.	This is the first kind of emotional barrenness.
Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati … pe …	Furthermore, a monk has doubts about The Dharma …
saṅghe kaṅkhati …	the Saṅgha …
sikkhāya kaṅkhati …	the training …
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.	A monk is angry and upset with their spiritual companions, resentful and closed off.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo.	This is the fifth kind of emotional barrenness.
Imesaṃ kho, bhikkhave, pañcannaṃ cetokhilānaṃ pahānāya … pe … ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up these five kinds of emotional barrenness you should develop the four kinds of rememberfulness meditation. …”

AN 9.72 Cetasovinibandha: Emotional Shackles

72. Cetasovinibandhasutta	72. Emotional Shackles
“Pañcime, bhikkhave, cetasovinibandhā.	“monks, there are these five emotional shackles.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	Firstly, a monk isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetasovinibandho.	This is the first emotional shackle.
Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti … pe …	Furthermore, a monk isn’t free of greed for the body …
rūpe avītarāgo hoti …	They’re not free of greed for form …
yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati …	They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing …
aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.	They live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetasovinibandho.	This is the fifth emotional shackle.
Ime kho, bhikkhave, pañca cetasovinibandhā.	These are the five emotional shackles.
Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā.	To give up these five emotional shackles you should develop the four kinds of rememberfulness meditation.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;	It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …	They meditate observing an aspect of feelings …
citte …	They meditate observing an aspect of the mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	They meditate observing an aspect of dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.	To give up those five emotional shackles you should develop these four kinds of rememberfulness meditation.”

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§ – AN 9 vagga 8 Sammappadhāna: Right Efforts

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AN 9.73 Sikkha: Weaknesses in Training and Effort

73. Sikkhasutta	73. Weaknesses in Training and Effort
“Pañcimāni, bhikkhave, sikkhādubbalyāni.	“monks, there are these five weaknesses when you’re training.
Katamāni pañca?	What five?
Pāṇātipāto … pe … surāmerayamajjapamādaṭṭhānaṃ—	Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence.
imāni kho, bhikkhave, pañca sikkhādubbalyāni.	These are the five weaknesses when you’re training.
Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya cattāro sammappadhānā bhāvetabbā.	To give up these five weaknesses in your training you should develop the four right efforts.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development.
Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya ime cattāro sammappadhānā bhāvetabbā”ti.	To give up those five weaknesses in your training you should develop these four right efforts.”

AN 9.74, 81. Hindrances, etc. 74–81. Nīvaraṇasuttādi

74–81. Nīvaraṇasuttādi	74–81. Hindrances, etc.
(Yathā satipaṭṭhānavagge tathā sammappadhānavasena vitthāretabbā.)	(This should be expanded in detail as in the chapter on rememberfulness meditation.)

AN 9.82 Cetasovinibandha: Emotional Shackles

82. Cetasovinibandhasutta	82. Emotional Shackles
“Pañcime, bhikkhave, cetasovinibandhā.	“monks, there are these five emotional shackles.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti … pe …	Firstly, a monk isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. …
ime kho, bhikkhave, pañca cetasovinibandhā.	These are the five emotional shackles.
Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya cattāro sammappadhānā bhāvetabbā.	To give up these five emotional shackles you should develop the four right efforts.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya …	so that unskillful Dharmas are given up …
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya …	so that skillful Dharmas arise …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development.
Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya ime cattāro sammappadhānā bhāvetabbā”ti.	To give up those five emotional shackles you should develop these four right efforts.”

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§ – AN 9 vagga 9 Iddhipāda: Bases of Psychic Power

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AN 9.83 Sikkha: Weaknesses in Training and the Bases of Psychic Power

83. Sikkhasutta	83. Weaknesses in Training and the Bases of Psychic Power
“Pañcimāni, bhikkhave, sikkhādubbalyāni.	“monks, there are these five weaknesses when you’re training.
Katamāni pañca?	What five?
Pāṇātipāto … pe … surāmerayamajjapamādaṭṭhānaṃ—	Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence.
imāni kho, bhikkhave, pañca sikkhādubbalyāni.	These are the five weaknesses when you’re training.
Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya cattāro iddhipādā bhāvetabbā.	To give up these five weaknesses in your training you should develop the four bases of psychic power.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
vīriyasamādhi …	They develop the basis of psychic power that has undistractible-lucidity due to vigor, and active effort.
cittasamādhi …	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya ime cattāro iddhipādā bhāvetabbā”ti.	To give up those five weaknesses in your training you should develop these four bases of psychic power.”
84–91. Nīvaraṇasuttādi	84–91. Hindrances, etc.
(Yathā satipaṭṭhānavagge tathā iddhipādavasena vitthāretabbā.)	(This should be expanded in detail as in the chapter on rememberfulness meditation.)

AN 9.92 Cetasovinibandha: Emotional Shackles

92. Cetasovinibandhasutta	92. Emotional Shackles
“Pañcime, bhikkhave, cetasovinibandhā.	“monks, there are these five emotional shackles.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti … pe …	Firstly, a monk isn’t free of greed for sensual pleasures. …
ime kho, bhikkhave, pañca cetasovinibandhā.	These are the five emotional shackles.
Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya ime cattāro iddhipādā bhāvetabbā.	To give up these five emotional shackles you should develop the four bases of psychic power.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
vīriyasamādhi …	They develop the basis of psychic power that has undistractible-lucidity due to vigor, and active effort.
cittasamādhi …	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya ime cattāro iddhipādā bhāvetabbā”ti.	To give up those five emotional shackles you should develop these four bases of psychic power.”

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§ – AN 9 vagga 10 Rāgapeyyāla: Abbreviated Texts Beginning with Greed

93	93
“Rāgassa, bhikkhave, abhiññāya nava dhammā bhāvetabbā.	“For insight into greed, nine things should be developed.
Katame nava?	What nine?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā—	The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, and fading away.
rāgassa, bhikkhave, abhiññāya ime nava dhammā bhāvetabbā”ti.	For insight into greed, these nine things should be developed.”
94	94
“Rāgassa, bhikkhave, abhiññāya nava dhammā bhāvetabbā.	“For insight into greed, nine things should be developed.
Katame nava?	What nine?
Paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ, ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatanaṃ, saññāvedayitanirodho—	The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception and feeling.
rāgassa, bhikkhave, abhiññāya ime nava dhammā bhāvetabbā”ti.	For insight into greed, these nine things should be developed.”
95–112	95–112
“Rāgassa, bhikkhave, pariññāya … pe …	“For the complete understanding of greed …
parikkhayāya … pe …	complete ending …
pahānāya … pe …	giving up …
khayāya … pe …	ending …
vayāya … pe …	vanishing …
virāgāya … pe …	fading away …
nirodhāya … pe …	cessation …
cāgāya … pe …	giving away …
paṭinissaggāya … pe …	letting go of greed,
ime nava dhammā bhāvetabbā”.	these nine things should be developed.”

AN 10 Dasakanipāta
The Book of the Tens

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(cst4)	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 10	Numbered Discourses 10

§ – AN 10 vagga 1 Ānisaṃsa: Benefits

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1. Ānisaṃsavagga

1. Benefits

AN 10.1 Kimatthiya: What’s the Purpose?

1. Kimatthiyasutta	1. What’s the Purpose?
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Kimatthiyāni, bhante, kusalāni sīlāni kimānisaṃsānī”ti?	“Sir, what is the purpose and benefit of skillful ethics?”
“Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī”ti.	“Ānanda, having no regrets is the purpose and benefit of skillful ethics.”
“Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso”ti?	“But what’s the purpose and benefit of having no regrets?”
“Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso”ti.	“Joy is the purpose and benefit of having no regrets.”
“Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsan”ti?	“But what’s the purpose and benefit of joy?”
“Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsan”ti.	“Rapture …”
“Pīti pana, bhante, kimatthiyā kimānisaṃsā”ti?	“But what’s the purpose and benefit of rapture?”
“Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā”ti.	“pacification …”
“Passaddhi pana, bhante, kimatthiyā kimānisaṃsā”ti?	“But what’s the purpose and benefit of pacification?”
“Passaddhi kho, ānanda, sukhatthā sukhānisaṃsā”ti.	“pleasure …”
“Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsan”ti?	“But what’s the purpose and benefit of pleasure?”
“Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsan”ti.	“undistractible-lucidity …”
“Samādhi pana, bhante, kimatthiyo kimānisaṃso”ti?	“But what’s the purpose and benefit of undistractible-lucidity?”
“Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso”ti.	“Truly knowing and seeing …”
“Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsan”ti?	“But what’s the purpose and benefit of truly knowing and seeing?”
“Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsan”ti.	“disenchantment and dispassion …”
“Nibbidāvirāgo pana, bhante, kimatthiyo kimānisaṃso”ti?	“But what’s the purpose and benefit of disenchantment and dispassion?”
“Nibbidāvirāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.	“Knowledge and vision of freedom is the purpose and benefit of disenchantment and dispassion.
Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni;	So, Ānanda, the purpose and benefit of skillful ethics is not having regrets.
avippaṭisāro pāmojjattho pāmojjānisaṃso;	Joy is the purpose and benefit of not having regrets.
pāmojjaṃ pītatthaṃ pītānisaṃsaṃ;	Rapture is the purpose and benefit of joy.
pīti passaddhatthā passaddhānisaṃsā;	pacification is the purpose and benefit of rapture.
passaddhi sukhatthā sukhānisaṃsā;	pleasure is the purpose and benefit of pacification.
sukhaṃ samādhatthaṃ samādhānisaṃsaṃ;	undistractible-lucidity is the purpose and benefit of pleasure.
samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso;	Truly knowing and seeing is the purpose and benefit of undistractible-lucidity.
yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ;	disenchantment and dispassion is the purpose and benefit of truly knowing and seeing.
nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.	Knowledge and vision of freedom is the purpose and benefit of disenchantment and dispassion.
Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī”ti.	So, Ānanda, skillful ethics progressively lead up to the highest.”

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AN 10.2 Cetanākaraṇīya: Making a Wish

2. Cetanākaraṇīyasutta	2. Making a Wish
“Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ:	“monks, an ethical person, who has fulfilled ethical conduct, need not make a wish:
‘avippaṭisāro me uppajjatū’ti.	‘May I have no regrets!’
Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati.	It’s only natural that an ethical person has no regrets.
Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ:	When you have no regrets you need not make a wish:
‘pāmojjaṃ me uppajjatū’ti.	‘May I feel joy!’
Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ jāyati.	It’s only natural that joy springs up when you have no regrets.
Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ:	When you feel joy you need not make a wish:
‘pīti me uppajjatū’ti.	‘May I experience rapture!’
Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati.	It’s only natural that rapture arises when you’re joyful.
Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ:	When your mind is full of rapture you need not make a wish:
‘kāyo me passambhatū’ti.	‘May my body become pacified!’
Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati.	It’s only natural that your body becomes pacified when your mind is full of rapture.
Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ:	When your body is pacified you need not make a wish:
‘sukhaṃ vediyāmī’ti.	‘May I feel pleasure!’
Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati.	It’s only natural to feel pleasure when your body is pacified.
Sukhino, bhikkhave, na cetanāya karaṇīyaṃ:	When you feel pleasure you need not make a wish:
‘cittaṃ me samādhiyatū’ti.	‘May my mind be undistractify-&-lucidifyd in samādhi!’
Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati.	It’s only natural for the mind to be undistractify-&-lucidifyd in samādhi when you feel pleasure.
Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ:	When your mind is undistractify-&-lucidifyd in samādhi you need not make a wish:
‘yathābhūtaṃ jānāmi passāmī’ti.	‘May I truly know and see!’
Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati.	It’s only natural to truly know and see when your mind is undistractify-&-lucidifyd in samādhi.
Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ:	When you truly know and see you need not make a wish:
‘nibbindāmi virajjāmī’ti.	‘May I become disenchanted and dispassionate!’
Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati virajjati.	It’s only natural to become disenchanted and dispassionate when you truly know and see.
Nibbinnassa, bhikkhave, virattassa na cetanāya karaṇīyaṃ:	When you’re disenchanted and dispassionate you need not make a wish:
‘vimuttiñāṇadassanaṃ sacchikaromī’ti.	‘May I realize the knowledge and vision of freedom!’
Dhammatā esā, bhikkhave, yaṃ nibbinno viratto vimuttiñāṇadassanaṃ sacchikaroti.	It’s only natural to realize the knowledge and vision of freedom when you’re disenchanted and dispassionate.
Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso;	And so, monks, the knowledge and vision of freedom is the purpose and benefit of disenchantment and dispassion.
yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ;	disenchantment and dispassion is the purpose and benefit of truly knowing and seeing.
samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso;	Truly knowing and seeing is the purpose and benefit of undistractible-lucidity.
sukhaṃ samādhatthaṃ samādhānisaṃsaṃ;	undistractible-lucidity is the purpose and benefit of pleasure.
passaddhi sukhatthā sukhānisaṃsā;	pleasure is the purpose and benefit of pacification.
pīti passaddhatthā passaddhānisaṃsā;	pacification is the purpose and benefit of rapture.
pāmojjaṃ pītatthaṃ pītānisaṃsaṃ;	Rapture is the purpose and benefit of joy.
avippaṭisāro pāmojjattho pāmojjānisaṃso;	Joy is the purpose and benefit of not having regrets.
kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni.	Not having regrets is the purpose and benefit of skillful ethics.
Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā”ti.	And so, monks, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.”

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AN 10.3 Paṭhamaupanisa: Vital Conditions (1st)

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3. Paṭhamaupanisasutta	3. Vital Conditions (1st)
“Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro;	1) “monks, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ;	2) When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti;	3) When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi;	4) When there is no rapture, one who lacks rapture has destroyed a vital condition for pacification.
passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ;	5) When there is no pacification, one who lacks pacification has destroyed a vital condition for pleasure.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi;	6) When there is no pleasure, one who lacks pleasure has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;	7) When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;	8) When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa	9) When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion
hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	10) has destroyed a vital condition for knowledge and vision of freedom.

(simile)

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.	Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti … pe …	When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

(10 opposites)

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Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro;	1) An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ;	2) When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti;	3) When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.3
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi;	4) When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ;	5) When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi;	6) When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;	7) When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;	8) When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa	9) When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion
upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	10) has fulfilled a vital condition for knowledge and vision of freedom.

(simile)

Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti … pe …	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

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AN 10.4 Dutiyaupanisa: Vital Conditions (2nd)

4. Dutiyaupanisasutta	4. Vital Conditions (2nd)
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe …	There Venerable Sāriputta addressed the monks …
“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro;	“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti … pe …	When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.	Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti … pe …	When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro;	An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti … pe …	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti … pe …	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 10.5 Tatiyaupanisa: Vital Conditions (3rd)

5. Tatiyaupanisasutta	5. Vital Conditions (3rd)
Tatra kho āyasmā ānando bhikkhū āmantesi … pe …	There Venerable Ānanda addressed the monks …
“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro;	“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ;	When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti;	When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi;	When there is no rapture, one who lacks rapture has destroyed a vital condition for pacification.
passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ;	When there is no pacification, one who lacks pacification has destroyed a vital condition for pleasure.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi;	When there is no pleasure, one who lacks pleasure has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.	Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti … pe …	When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro;	An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ;	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti;	When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi;	When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ;	When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi;	When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti … pe …	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

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AN 10.6 Samādhi: undistractible-lucidity (which can perceive nirvana)

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AN ^10.6.1 - (Ānanda asked Buddha if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception?)
AN ^10.6.2 - (Buddha replies that there is such a samādhi)
AN ^10.6.3 - (Ānanda asked, “how is this kind of samādhi possible?”)
AN ^10.6.4 - (Buddha describes a samādhi that perceives nirvana right now)
AN ^10.6.5 - (and that samādhi is not any of 8 attainments, of this or other world)

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

§6.1 – (Ānanda asked Buddha if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception?)

“siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho	“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this?
yathā neva pathaviyaṃ pathavisaññī assa,	(1) They wouldn’t perceive earth in earth,
na āpasmiṃ āposaññī assa,	(2) water in water,
na tejasmiṃ tejosaññī assa,	(3) fire in fire,
na vāyasmiṃ vāyosaññī assa,	(4) or air in air.
na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,	(5) And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space,
na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,	(6) the dimension of infinite consciousness in the dimension of infinite consciousness,
na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,	(7) the dimension of nothingness in the dimension of nothingness,
na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,	(8) or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception.
na idhaloke idhalokasaññī assa,	(9) And they wouldn’t perceive this world in this world,
na paraloke paralokasaññī assa;	(10) or the other world in the other world.
saññī ca pana assā	And yet they would still perceive
”ti?	.”

§6.2 – (Buddha replies that there is such a samādhi)

“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho	“It could be, Ānanda, that a monk might gain a state of undistractible-lucidity like this.
”ti.	.”

§6.3 – (Ānanda asked, “how is this kind of samādhi possible?”)

“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho	“But how could this be, sir? That”
”ti.	.”

§6.4 – (Buddha describes a samādhi that perceives nirvana right now)

“Idhānanda, bhikkhu evaṃsaññī hoti:	“Ānanda, it’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ	‘This is peaceful; this is sublime—
yadidaṃ sabbasaṅkhārasamatho	that is, the stilling of all activities,
sabbūpadhipaṭinissaggo	the letting go of all attachments,
taṇhākkhayo	the ending of craving,
virāgo nirodho nibbānan’ti.	fading away, cessation, nirvana.’

§6.5 – (and that samādhi is not any of 8 attainments, of this or other world)

Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho	That’s how a monk might gain a state of undistractible-lucidity which is
	[not the four jhānas,]
	[not any other samādhi percipient of 4 elements of material form (rūpa),]
	…
	…
	[not the first four formless attainments, ]
	…
	…
	…
”ti.	.”

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AN 10.7 Sāriputta: Sāriputta (describes another samādhi that can perceive nirvana)

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AN ^10.7.1 - (Ānanda asked Sāriputta if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception? )
AN ^10.7.2 - (Sāriputta replies that there is such a samādhi )
AN ^10.7.4 - (Sāriputta describes a samādhi that perceives nirvana right now )
AN ^10.7.5 - (simile of burning twigs)

Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

§7.1 – (Ānanda asked Sāriputta if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception? )

“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho	“Could it be, reverend Sāriputta, that a monk might gain a state of undistractible-lucidity like this?
”ti?	.”

§7.2 – (Sāriputta replies that there is such a samādhi )

“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … na paraloke paralokasaññī assa; saññī ca pana assā”ti.	“It could be, Reverend Ānanda.”
“Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … saññī ca pana assā”ti?	“But how could this be?”
“Ekamidāhaṃ, āvuso ānanda, samayaṃ idheva sāvatthiyaṃ viharāmi andhavanasmiṃ.	“Reverend Ānanda, one time I was staying right here at Sāvatthī in the Dark Forest.
Tatthāhaṃ tathārūpaṃ samādhiṃ samāpajjiṃ yathā neva pathaviyaṃ pathavisaññī ahosiṃ, na āpasmiṃ āposaññī ahosiṃ, na tejasmiṃ tejosaññī ahosiṃ, na vāyasmiṃ vāyosaññī ahosiṃ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṃ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṃ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṃ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṃ, na idhaloke idhalokasaññī ahosiṃ, na paraloke paralokasaññī ahosiṃ; saññī ca pana ahosin”ti.	There I gained a state of undistractible-lucidity like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.”

§7.4 – (Sāriputta describes a samādhi that perceives nirvana right now )

“Kiṃsaññī panāyasmā sāriputto tasmiṃ samaye ahosī”ti?	“But at that time what did Reverend Sāriputta perceive?”
-	“[I perceived that]
“‘Bhavanirodho nibbānaṃ	‘The cessation of continued existence is nirvana.
bhavanirodho nibbānan’ti	The cessation of continued existence is nirvana.’
kho me, āvuso,	that’s how
aññāva saññā uppajjati aññāva saññā nirujjhati.	One perception arose in me and another perception ceased.

§7.5 – (simile of burning twigs)

Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa	Suppose there was a burning pile of twigs.
aññāva acci uppajjati aññāva acci nirujjhati;	One flame would arise and another would cease.
evamevaṃ kho, āvuso,	In the same way, [I perceived that]
aññāva saññā uppajjati aññāva saññā nirujjhati.	That’s how one perception arose in me and another perception ceased.
‘Bhavanirodho nibbānan’ti	“the cessation of continued existence is nirvana.”
saññī ca panāhaṃ, āvuso, tasmiṃ samaye ahosin”ti.	is what I perceived at that time.”

AN 10.8 Jhāna: Inspiring All Around: the jhānas

8. Jhānasutta	8. Inspiring All Around: the jhānas
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā;	“monks, a monk is faithful but not ethical.
evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā cā’ti.	‘How can I become faithful and ethical?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.	When the monk is faithful and ethical, they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto … pe …	A monk is faithful and ethical, but not educated. …
bahussuto ca, no ca dhammakathiko …	they’re not a Dhamma speaker …
dhammakathiko ca, no ca parisāvacaro …	they don’t frequent assemblies …
parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti …	they don’t teach Dhamma to the assembly with assurance …
visārado ca parisāya dhammaṃ deseti, no ca vinayadharo …	they’re not an expert in the training …
vinayadharo ca, no ca āraññiko pantasenāsano …	they don’t stay in the wilderness, in remote lodgings …
āraññiko ca pantasenāsano, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī …	they don’t get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty …
catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.	‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four jhānas when they want, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;	When they’re faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four jhānas when they want, and one who lives having realized the ending of defilements,
evaṃ so tenaṅgena paripūro hoti.	they’re complete in that respect.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.	A monk who has these ten qualities is inspiring all around, and is complete in every aspect.”

AN 10.9 Santavimokkha: Inspiring All Around: the Peaceful Liberations

9. Santavimokkhasutta	9. Inspiring All Around: the Peaceful Liberations
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā … pe …	“A monk is faithful, but not ethical. …
sīlavā ca, no ca bahussuto …	they’re not learned. …
bahussuto ca, no ca dhammakathiko …	they’re not a Dhamma speaker …
dhammakathiko ca, no ca parisāvacaro …	they don’t frequent assemblies …
parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti …	they don’t teach Dhamma to the assembly with assurance …
visārado ca parisāya dhammaṃ deseti, no ca vinayadharo …	they’re not an expert in the training …
vinayadharo ca, no ca āraññiko pantasenāsano …	they don’t stay in the wilderness, in remote lodgings …
āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati …	they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form …
ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.	‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;	When they’re faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements,
evaṃ so tenaṅgena paripūro hoti.	they’re complete in that respect.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.	A monk who has these ten qualities is inspiring all around, and is complete in every aspect.”

AN 10.10 Vijjā: Inspiring All Around: the Three Knowledges

10. Vijjāsutta	10. Inspiring All Around: the Three Knowledges
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā.	“A monk is faithful, but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.	‘How can I become faithful and ethical?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, evaṃ so tenaṅgena paripūro hoti.	When the monk is faithful and ethical, they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto bahussuto ca,	A monk is faithful and ethical, but not learned …
no ca dhammakathiko … pe …	they’re not a Dhamma speaker …
dhammakathiko ca, no ca parisāvacaro parisāvacaro ca,	they don’t frequent assemblies …
no ca visārado parisāya dhammaṃ deseti visārado ca parisāya dhammaṃ deseti,	they don’t teach Dhamma to the assembly with assurance …
no ca vinayadharo vinayadharo ca,	they’re not an expert in the training …
no ca anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Anekavihitañca … pe … pubbenivāsaṃ anussarati,	they don’t recollect their many kinds of past lives …
no ca dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti dibbena ca cakkhunā visuddhena atikkantamānusakena … pe …	they don’t, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn …
yathākammūpage satte pajānāti, no ca āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Evaṃ so tenaṅgena aparipūro hoti.	So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:	and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, dibbena ca cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajāneyyaṃ, āsavānañca khayā … pe … sacchikatvā upasampajja vihareyyan’ti.	‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, dibbena ca cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	When they are faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements,
Evaṃ so tenaṅgena paripūro hoti.	they’re complete in that respect.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.	A monk who has these ten qualities is inspiring all around, and is complete in every aspect.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 2 Nātha: A Protector

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2. Nāthavagga

2. A Protector

AN 10.11 Senāsana: Lodgings

11. Senāsanasutta	11. Lodgings
“Pañcaṅgasamannāgato, bhikkhave, bhikkhu pañcaṅgasamannāgataṃ senāsanaṃ sevamāno bhajamāno nacirasseva āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya.	“monks, a monk with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti?	And how does a monk have five factors?
Idha, bhikkhave, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ:	It’s when a noble-one's-disciple has faith in the Realized One’s awakening:
‘itipi so bhagavā … pe … bhagavā’ti;	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;	They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;	They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
āraddhavīriyo viharati, akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya; thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful dharmas and gaining skillful dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful dharmas.
paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Evaṃ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.	That’s how a monk has five factors.
Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti?	And how does a lodging have five factors?
Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ	It’s when a lodging is neither too far nor too near, but convenient for coming and going.
divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ	It’s not bothered by people by day, and at night it’s quiet and still.
appaḍaṃsamakasavātātapasarīsapasamphassaṃ;	There’s little disturbance from flies, mosquitoes, wind, sun, and reptiles.
tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā;	While staying in that lodging the necessities of life—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by.
tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā;	And in that lodging there are several senior monks who are very learned, knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines.
te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:	From time to time they go up to those monks and ask them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti;	‘Why, sir, does it say this? What does that mean?’
tassa te āyasmanto avivaṭañceva vivaranti anuttānīkatañca uttāniṃ karonti anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.	Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti.	That’s how a lodging has five factors.
Pañcaṅgasamannāgato kho, bhikkhave, bhikkhu pañcaṅgasamannāgataṃ senāsanaṃ sevamāno bhajamāno nacirasseva āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyyā”ti.	A monk with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.”

AN 10.12 Pañcaṅga: Five Factors

12. Pañcaṅgasutta	12. Five Factors
“Pañcaṅgavippahīno, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati.	“monks, in this Dharma and training a monk who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person.
Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti?	And how has a monk given up five factors?
Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.	It’s when a monk has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.	That’s how a monk has given up five factors.
Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti?	And how does a monk have five factors?
Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.	It’s when a monk has the entire spectrum of an adept’s ethics, undistractible-lucidity, wisdom, freedom, and knowledge and vision of freedom.
Evaṃ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.	That’s how a monk has five factors.
Pañcaṅgavippahīno kho, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati.	In this Dharma and training a monk who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person.
Kāmacchando ca byāpādo,	Sensual desire and ill will,
thinamiddhañca bhikkhuno;	dullness and drowsiness,
Uddhaccaṃ vicikicchā ca,	restlessness, and doubt
sabbasova na vijjati.	are not found in a monk at all.
Asekhena ca sīlena,	One like this is accomplished
asekhena samādhinā;	in an adept’s ethics,
Vimuttiyā ca sampanno,	an adept’s undistractible-lucidity,
ñāṇena ca tathāvidho.	and freedom and knowledge.
Sa ve pañcaṅgasampanno,	Possessing these five factors,
pañca aṅge vivajjayaṃ;	and rid of five factors,
Imasmiṃ dhammavinaye,	in this Dharma and training
kevalī iti vuccatī”ti.	they’re called ‘consummate’.”

AN 10.13 Saṃyojana: Fetters

13. Saṃyojanasutta	13. Fetters
“Dasayimāni, bhikkhave, saṃyojanāni.	“monks, there are ten fetters.
Katamāni dasa?	What ten?
Pañcorambhāgiyāni saṃyojanāni, pañcuddhambhāgiyāni saṃyojanāni.	The five lower fetters and the five higher fetters.
Katamāni pañcorambhāgiyāni saṃyojanāni?	What are the five lower fetters?
Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo—	Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
imāni pañcorambhāgiyāni saṃyojanāni.	These are the five lower fetters.
Katamāni pañcuddhambhāgiyāni saṃyojanāni?	What are the five higher fetters?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—	Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni pañcuddhambhāgiyāni saṃyojanāni.	These are the five higher fetters.
Imāni kho, bhikkhave, dasa saṃyojanānī”ti.	These are the ten fetters.”

AN 10.14 Cetokhila: Emotional Barrenness

14. Cetokhilasutta	14. Emotional Barrenness
“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā appahīnā pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.	“monks, a monk or nun who has not given up five kinds of emotional barrenness and has not cut off five emotional shackles can expect decline, not growth, in skillful dharmas, whether by day or by night.
Katamassa pañca cetokhilā appahīnā honti?	What are the five kinds of emotional barrenness they haven’t given up?
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.	Firstly, a monk has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo appahīno hoti.	This is the first kind of emotional barrenness they haven’t given up.
Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati … pe …	Furthermore, a monk has doubts about The Dharma …
saṅghe kaṅkhati …	the Saṅgha …
sikkhāya kaṅkhati …	the training …
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.	A monk is angry and upset with their spiritual companions, resentful and closed off.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo appahīno hoti.	This is the fifth kind of emotional barrenness they haven’t given up.
Imassa pañca cetokhilā appahīnā honti.	These are the five kinds of emotional barrenness they haven’t given up.
Katamassa pañca cetasovinibandhā asamucchinnā honti?	What are the five emotional shackles they haven’t cut off?
Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	Firstly, a monk isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho asamucchinno hoti.	This is the first emotional shackle they haven’t cut off.
Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti … pe …	Furthermore, a monk isn’t free of greed for the body …
rūpe avītarāgo hoti … pe …	They’re not free of greed for form …
yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati …	They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing …
aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.	They live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho asamucchinno hoti.	This is the fifth emotional shackle they haven’t cut off.
Imassa pañca cetasovinibandhā asamucchinnā honti.	These are the five emotional shackles they haven’t cut off.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.	A monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful dharmas, whether by day or by night.
Seyyathāpi, bhikkhave, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;	It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.
evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.	In the same way, monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful dharmas, whether by day or by night.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā pahīnā pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.	A monk or nun who has given up five kinds of emotional barrenness and has cut off five emotional shackles can expect growth, not decline, in skillful dharmas, whether by day or by night.
Katamassa pañca cetokhilā pahīnā honti?	What are the five kinds of emotional barrenness they’ve given up?
Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati, adhimuccati sampasīdati.	Firstly, a monk has no doubts about the Teacher. They’re not uncertain, undecided, or lacking confidence.
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind inclines toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo pahīno hoti.	This is the first kind of emotional barrenness they’ve given up.
Puna caparaṃ, bhikkhave, bhikkhu dhamme na kaṅkhati … pe …	Furthermore, a monk has no doubts about The Dharma …
saṅghe na kaṅkhati …	the Saṅgha …
sikkhāya na kaṅkhati …	the training …
sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto.	A monk is not angry and upset with their spiritual companions, not resentful or closed off.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind inclines toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo pahīno hoti.	This is the fifth kind of emotional barrenness they’ve given up.
Imassa pañca cetokhilā pahīnā honti.	These are the five kinds of emotional barrenness they’ve given up.
Katamassa pañca cetasovinibandhā susamucchinnā honti?	What are the five emotional shackles they’ve cut off?
Idha, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.	Firstly, a monk is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind inclines toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho susamucchinno hoti.	This is the first emotional shackle they’ve cut off.
Puna caparaṃ, bhikkhave, bhikkhu kāye vītarāgo hoti … pe …	Furthermore, a monk is rid of greed for the body …
rūpe vītarāgo hoti … pe …	They’re rid of greed for form …
na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati,	They don’t eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing …
na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.	They don’t live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
Yo so, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya … pe … devaññataro vāti, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind inclines toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho susamucchinno hoti.	This is the fifth emotional shackle they’ve cut off.
Imassa pañca cetasovinibandhā susamucchinnā honti.	These are the five emotional shackles they’ve cut off.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.	A monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful dharmas, whether by day or by night.
Seyyathāpi, bhikkhave, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;	It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.	In the same way, a monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful dharmas, whether by day or by night.”

❧

AN 10.15 Appamāda: assiduity

15. Appamādasutta	15. assiduity
“Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho;	“monks, 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.
evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati. (1)	In the same way, all skillful dharmas are rooted in assiduity and meet at assiduity, and assiduity is said to be the best of them.
Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena;	The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.
evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati. (2)	In the same way, all skillful dharmas are rooted in assiduity and meet at assiduity, and assiduity is said to be the best of them.
Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭo tāsaṃ aggamakkhāyati;	The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.
evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati. (3)	In the same way, all skillful dharmas are rooted in assiduity and meet at assiduity, and assiduity is said to be the best of them.
Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṃ tesaṃ aggamakkhāyati;	Of all kinds of fragrant root, spikenard is said to be the best.
evamevaṃ kho, bhikkhave … pe …. (4)	In the same way …
Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;	Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
evamevaṃ kho, bhikkhave … pe …. (5)	In the same way …
Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati;	Of all kinds of fragrant flower, jasmine is said to be the best.
evamevaṃ kho, bhikkhave … pe …. (6)	In the same way …
Seyyathāpi, bhikkhave, ye keci khuddarājāno, sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati;	All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.
evamevaṃ kho, bhikkhave … pe …. (7)	In the same way …
Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati;	The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.
evamevaṃ kho, bhikkhave … pe …. (8)	In the same way …
Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca;	After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
evamevaṃ kho, bhikkhave … pe …. (9)	In the same way …
Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaṅgamā samuddaninnā samuddapoṇā samuddapabbhārā, mahāsamuddo tāsaṃ aggamakkhāyati;	All the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—flow, slant, slope, and incline towards the ocean, and the ocean is said to be the greatest of them.
evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyatī”ti. (10)	In the same way, all skillful dharmas are rooted in assiduity and meet at assiduity, and assiduity is said to be the best of them.”

AN 10.16 Āhuneyya: Worthy of Offerings Dedicated to the Gods

16. Āhuneyyasutta	16. Worthy of Offerings Dedicated to the Gods
“Dasayime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa.	“monks, these ten people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame dasa?	What ten?
Tathāgato arahaṃ sammāsambuddho, paccekabuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, saddhānusārī, dhammānusārī, gotrabhū—	A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; one freed both ways; one freed by wisdom; a direct witness; one attained to view; one freed by faith; a follower by faith; a follower of the Dharmas; a member of the spiritual family.
ime kho, bhikkhave, dasa puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	These are the ten people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.”

AN 10.17 Paṭhamanātha: A Protector (1st)

17. Paṭhamanāthasutta	17. A Protector (1st)
“Sanāthā, bhikkhave, viharatha, mā anāthā.	“monks, you should live with a protector, not without one.
Dukkhaṃ, bhikkhave, anātho viharati.	Living without a protector is suffering.
Dasayime, bhikkhave, nāthakaraṇā dhammā.	There are ten qualities that serve as protector.
Katame dasa?	What ten?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu,	Firstly, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
ayampi dhammo nāthakaraṇo. (1)	This is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, bhikkhave, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā,	Furthermore, a monk is very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
ayampi dhammo nāthakaraṇo. (2)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko,	Furthermore, a monk has good friends, companions, and associates.
ayampi dhammo nāthakaraṇo. (3)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, bhikkhave, bhikkhu suvaco hoti … pe … anusāsaniṃ,	Furthermore, a monk is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
ayampi dhammo nāthakaraṇo. (4)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ … pe … alaṃ kātuṃ alaṃ saṃvidhātuṃ,	Furthermore, a monk is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
ayampi dhammo nāthakaraṇo. (5)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo,	Furthermore, a monk loves the Dharmas and is a delight to converse with, being full of joy in The Dharma and training.
ayampi dhammo nāthakaraṇo. (6)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu,	Furthermore, a monk lives with energy roused up for giving up unskillful dharmas and gaining skillful dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful dharmas.
ayampi dhammo nāthakaraṇo. (7)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena,	Furthermore, a monk is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
ayampi dhammo nāthakaraṇo. (8)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Yampi, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā,	Furthermore, a monk is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
ayampi dhammo nāthakaraṇo. (9)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yampi, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā,	Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
ayampi dhammo nāthakaraṇo. (10)	This too is a quality that serves as protector.
Sanāthā, bhikkhave, viharatha, mā anāthā.	You should live with a protector, not without one.
Dukkhaṃ, bhikkhave, anātho viharati.	Living without a protector is suffering.
Ime kho, bhikkhave, dasa nāthakaraṇā dhammā”ti.	These are the ten qualities that serve as protector.”

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AN 10.18 Dutiyanātha: A Protector (2nd)

18. Dutiyanāthasutta	18. A Protector (2nd)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Sanāthā, bhikkhave, viharatha, mā anāthā.	“monks, you should live with a protector, not without one.
Dukkhaṃ, bhikkhave, anātho viharati.	Living without a protector is suffering.
Dasayime, bhikkhave, nāthakaraṇā dhammā.	There are ten qualities that serve as protector.
Katame dasa?	What ten?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	Firstly, a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
‘Sīlavā vatāyaṃ bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesū’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.	Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (1)	This is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā.	Furthermore, a monk is very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
‘Bahussuto vatāyaṃ bhikkhu sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.	Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (2)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	Furthermore, a monk has good friends, companions, and associates.
‘Kalyāṇamitto vatāyaṃ bhikkhu kalyāṇasahāyo kalyāṇasampavaṅko’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.	Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (3)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ.	Furthermore, a monk is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
‘Suvaco vatāyaṃ bhikkhu sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsanin’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.	Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (4)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.	Furthermore, a monk is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
‘Yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni, tattha dakkho vatāyaṃ bhikkhu analaso, tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātun’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.	Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (5)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.	Furthermore, a monk loves the Dharmas and is a delight to converse with, being full of joy in The Dharma and training.
‘Dhammakāmo vatāyaṃ bhikkhu piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.	Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (6)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu ‘āraddhavīriyo vatāyaṃ bhikkhu viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesū’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū …	Furthermore, a monk lives with energy roused up for giving up unskillful dharmas and gaining skillful dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful dharmas.
navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.	Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (7)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.	Furthermore, a monk is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
‘Santuṭṭho vatāyaṃ bhikkhu itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.	Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (8)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.	Furthermore, a monk is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
‘Satimā vatāyaṃ bhikkhu paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.	Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (9)	This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
‘Paññavā vatāyaṃ bhikkhu udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.	Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa … pe … no parihāni.	Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (10)	This too is a quality that serves as protector.
Sanāthā, bhikkhave, viharatha, mā anāthā.	You should live with a protector, not without one.
Dukkhaṃ, bhikkhave, anātho viharati.	Living without a protector is suffering.
Ime kho, bhikkhave, dasa nāthakaraṇā dhammā”ti.	These are the ten qualities that serve as protector.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

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AN 10.19 Paṭhamaariyāvāsa: Abodes of the Noble Ones (1st)

19. Paṭhamaariyāvāsasutta	19. Abodes of the Noble Ones (1st)
“Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā.	“There are these ten noble abodes in which the noble ones of the past, present, and future abide.
Katame dasa?	What ten?
Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.	A monk has given up five factors, is endowed with six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has pure intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā”ti.	These are the ten noble abodes in which the noble ones of the past, present, and future abide.”

AN 10.20 Dutiyaariyāvāsa: Abodes of the Noble Ones (2nd)

20. Dutiyaariyāvāsasutta	20. Abodes of the Noble Ones (2nd)
Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.	At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
Tatra kho bhagavā bhikkhū āmantesi … pe ….	There the Buddha addressed the monks:
“Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā.	“There are these ten noble abodes in which the noble ones of the past, present, and future abide.
Katame dasa?	What ten?
Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.	A monk has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti?	And how has a monk given up five factors?
Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.	It’s when a monk has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti. (1)	That’s how a monk has given up five factors.
Kathañca, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti?	And how does a monk possess six factors?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	It’s when a monk, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā …	Hearing a sound with their ears …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with their nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with their body …
manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware.
Evaṃ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti. (2)	That’s how a monk possesses six factors.
Kathañca, bhikkhave, bhikkhu ekārakkho hoti?	And how does a monk have a single guard?
Idha, bhikkhave, bhikkhu satārakkhena cetasā samannāgato hoti.	It’s when a monk’s heart is guarded by rememberfulness.
Evaṃ kho, bhikkhave, bhikkhu ekārakkho hoti. (3)	That’s how a monk has a single guard.
Kathañca, bhikkhave, bhikkhu caturāpasseno hoti?	And how does a monk have four supports?
Idha, bhikkhave, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.	After reflection, a monk uses some things, endures some things, avoids some things, and gets rid of some things.
Evaṃ kho, bhikkhave, bhikkhu caturāpasseno hoti. (4)	That’s how a monk has four supports.
Kathañca, bhikkhave, bhikkhu paṇunnapaccekasacco hoti?	And how has a monk eliminated idiosyncratic interpretations of the truth?
Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, seyyathidaṃ:	Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example:
‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā,	the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.	A monk has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
Evaṃ kho, bhikkhave, bhikkhu paṇunnapaccekasacco hoti. (5)	That’s how a monk has eliminated idiosyncratic interpretations of the truth.
Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti?	And how has a monk totally given up searching?
Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.	It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual life.
Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti. (6)	That’s how a monk has totally given up searching.
Kathañca, bhikkhave, bhikkhu anāvilasaṅkappo hoti?	And how does a monk have unsullied intentions?
Idha, bhikkhave, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti.	It’s when a monk has given up intentions of sensuality, malice, and cruelty.
Evaṃ kho, bhikkhave, bhikkhu anāvilasaṅkappo hoti. (7)	That’s how a monk has unsullied intentions.
Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?	And how has a monk stilled the physical process?
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti. (8)	That’s how a monk has stilled the physical process.
Kathañca, bhikkhave, bhikkhu suvimuttacitto hoti?	And how is a monk well freed in mind?
Idha, bhikkhave, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti.	It’s when a monk’s mind is freed from greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu suvimuttacitto hoti. (9)	That’s how a monk is well freed in mind.
Kathañca, bhikkhave, bhikkhu suvimuttapañño hoti?	And how is a monk well freed by wisdom?
Idha, bhikkhave, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti, doso me pahīno … pe … ‘moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti.	It’s when a monk understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
Evaṃ kho, bhikkhave, bhikkhu suvimuttapañño hoti. (10)	That’s how a monk’s mind is well freed by wisdom.
Ye hi keci, bhikkhave, atītamaddhānaṃ ariyā ariyāvāse āvasiṃsu, sabbe te imeva dasa ariyāvāse āvasiṃsu; ye hi keci, bhikkhave, anāgatamaddhānaṃ ariyā ariyāvāse āvasissanti, sabbe te imeva dasa ariyāvāse āvasissanti; ye hi keci, bhikkhave, etarahi ariyā ariyāvāse āvasanti, sabbe te imeva dasa ariyāvāse āvasanti.	monks, whether in the past, future, or present, all the noble ones of noble abodes abide in these same ten noble abodes.
Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā”ti.	These are the ten noble abodes in which the noble ones of the past, present, and future abide.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 3 Mahā: The Great Chapter

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3. Mahāvagga

3. The Great Chapter

AN 10.21 Sīhanāda: The Lion’s Roar

21. Sīhanādasutta	21. The Lion’s Roar
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati.	“monks, towards evening the lion, king of beasts, emerges from his den,
Āsayā nikkhamitvā vijambhati.	yawns,
Vijambhitvā samantā catuddisaṃ anuviloketi.	looks all around the four directions,
Samantā catuddisaṃ anuviloketvā tikkhattuṃ sīhanādaṃ nadati.	and roars his lion’s roar three times.
Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.	Then he sets out on the hunt.
Taṃ kissa hetu?	Why is that?
‘Māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesin’ti.	Thinking: ‘May I not accidentally injure any little creatures that happen to be in the wrong place.’
‘Sīho’ti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ.	When the Realized One teaches Dhamma to an assembly, this is his lion’s roar.
Dasayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Katamāni dasa?	What ten?
Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti.	Firstly, the Realized One truly understands the possible as possible and the impossible as impossible.
Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1)	Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons.
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (2)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands where all paths of practice lead.
Yampi, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (3)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the world with its many and diverse elements.
Yampi, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (4)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the diverse beliefs of sentient beings.
Yampi, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (5)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind.
Yampi, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (6)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments.
Yampi … pe … pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (7)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus he recollects his many past lives, with features and details.
Yampi, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (8)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.
Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (9)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.
Yampi, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (10)	Since he truly understands this, this is a power of the Realized One. …
Imāni kho, bhikkhave, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.	These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”

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AN 10.22 Adhivuttipada: Hypotheses

22. Adhivuttipadasutta	22. Hypotheses
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Ye te, ānanda, dhammā tesaṃ tesaṃ adhivuttipadānaṃ abhiññā sacchikiriyāya saṃvattanti, visārado ahaṃ, ānanda, tattha paṭijānāmi.	“Ānanda, I claim to be assured regarding the Dharmas that lead to realizing by insight the various different hypotheses.
‘Tesaṃ tesaṃ tathā tathā dhammaṃ desetuṃ yathā yathā paṭipanno santaṃ vā atthīti ñassati, asantaṃ vā natthīti ñassati, hīnaṃ vā hīnanti ñassati, paṇītaṃ vā paṇītanti ñassati, sauttaraṃ vā sauttaranti ñassati, anuttaraṃ vā anuttaranti ñassati;	So I am able to teach the Dhamma in appropriate ways to different people. Practicing accordingly, when something exists they’ll know it exists. When it doesn’t exist they’ll know it doesn’t exist. When something is inferior they’ll know it’s inferior. When it’s superior they’ll know it’s superior. When something is not supreme they’ll know it’s not supreme. When it is supreme they’ll know it’s supreme.
yathā yathā vā pana taṃ ñāteyyaṃ vā daṭṭheyyaṃ vā sacchikareyyaṃ vā tathā tathā ñassati vā dakkhati vā sacchikarissati vā’ti ṭhānametaṃ vijjati.	And they will know or see or realize it in whatever way it should be known or seen or realized. This is possible.
Etadānuttariyaṃ, ānanda, ñāṇānaṃ yadidaṃ tattha tattha yathābhūtañāṇaṃ.	But this is the unsurpassable knowledge, that is: truly knowing each and every case.
Etasmā cāhaṃ, ānanda, ñāṇā aññaṃ ñāṇaṃ uttaritaraṃ vā paṇītataraṃ vā natthīti vadāmi.	And Ānanda, I say that there is no other knowledge better or finer than this.
Dasayimāni, ānanda, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Katamāni dasa?	What ten?
Idhānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti.	Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible.
Yampānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1)	Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Puna caparaṃ, ānanda, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons.
Yampānanda … pe … idampānanda … pe …. (2)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands where all paths of practice lead.
Yampānanda … pe … idampānanda … pe …. (3)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the world with its many and diverse elements.
Yampānanda … pe … idampānanda … pe …. (4)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the diverse beliefs of sentient beings.
Yampānanda … pe … idampānanda … pe …. (5)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind.
Yampānanda … pe … idampānanda … pe …. (6)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments.
Yampānanda … pe … idampānanda … pe …. (7)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, the Realized One recollects many kinds of past lives, with features and details.
Yampānanda … pe … idampānanda … pe …. (8)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.
Yampānanda … pe … idampānanda … pe …. (9)	Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.
Yampānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ … pe … sacchikatvā upasampajja viharati. Idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (10)	Since he truly understands this, this is a power of the Realized One. …
Imāni kho, ānanda, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.	These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”

❧

AN 10.23 Kāya: Body

23. Kāyasutta	23. Body
“Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya.	“monks, there are things that should be given up by the body, not by speech.
Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena.	There are things that should be given up by speech, not by the body.
Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.	There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya?	And what are the things that should be given up by the body, not by speech?
Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ kāyena.	It’s when a monk has committed a certain unskillful offense by way of body.
Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu:	After examination, sensible spiritual companions say this to them:
‘āyasmā kho akusalaṃ āpanno kiñci desaṃ kāyena.	‘Venerable, you’ve committed a certain unskillful offense by way of body.
Sādhu vatāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvetū’ti.	Please give up that bad bodily conduct and develop good bodily conduct.’
So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti.	When spoken to by their sensible spiritual companions they give up that bad bodily conduct and develop good bodily conduct.
Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya.	These are the things that should be given up by the body, not by speech.
Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena?	And what are the things that should be given up by speech, not by the body?
Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ vācāya.	It’s when a monk has committed a certain unskillful offense by way of speech.
Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu:	After examination, sensible spiritual companions say this to them:
‘āyasmā kho akusalaṃ āpanno kiñci desaṃ vācāya.	‘Venerable, you’ve committed a certain unskillful offense by way of speech.
Sādhu vatāyasmā vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvetū’ti.	Please give up that bad verbal conduct and develop good verbal conduct.’
So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti.	When spoken to by their sensible spiritual companions they give up that bad verbal conduct and develop good verbal conduct.
Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena.	These are the things that should be given up by speech, not by the body.
Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā?	And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom?
Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo.	Greed …
Doso, bhikkhave … pe …	hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ, bhikkhave, neva kāyena pahātabbaṃ no vācāya, paññāya disvā pahātabbaṃ.	and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.	Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Katamā ca, bhikkhave, pāpikā issā?	And what is nasty jealousy?
Idha, bhikkhave, ijjhati gahapatissa vā gahapatiputtassa vā dhanena vā dhaññena vā rajatena vā jātarūpena vā.	It’s when a householder or their child is prospering in money, grain, silver, or gold.
Tatrāññatarassa dāsassa vā upavāsassa vā evaṃ hoti:	And a bondservant or dependent thinks:
‘aho vatimassa gahapatissa vā gahapatiputtassa vā na ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā’ti.	‘Oh, may that householder or their child not prosper in money, grain, silver, or gold!’
Samaṇo vā pana brāhmaṇo vā lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.	Or an ascetic or brahmin receives robes, alms-food, lodgings, and medicines and supplies for the sick.
Tatrāññatarassa samaṇassa vā brāhmaṇassa vā evaṃ hoti:	And some other ascetic or brahmin thinks:
‘aho vata ayamāyasmā na lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti.	‘Oh, may that ascetic or brahmin not receive robes, alms-food, lodgings, and medicines and supplies for the sick.’
Ayaṃ vuccati, bhikkhave, pāpikā issā.	This is called nasty jealousy.
Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.	Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Katamā ca, bhikkhave, pāpikā icchā?	And what are corrupt wishes?
Idha, bhikkhave, ekacco assaddho samāno ‘saddhoti maṃ jāneyyun’ti icchati;	It’s when a faithless person wishes to be known as faithful.
dussīlo samāno ‘sīlavāti maṃ jāneyyun’ti icchati;	An unethical person wishes to be known as ethical.
appassuto samāno ‘bahussutoti maṃ jāneyyun’ti icchati;	An uneducated person wishes to be known as learned.
saṅgaṇikārāmo samāno ‘pavivittoti maṃ jāneyyun’ti icchati;	A lover of company wishes to be known as secluded.
kusīto samāno ‘āraddhavīriyoti maṃ jāneyyun’ti icchati;	A lazy person wishes to be known as energetic.
muṭṭhassati samāno ‘upaṭṭhitassatīti maṃ jāneyyun’ti icchati;	An unrememberful person wishes to be known as rememberful.
asamāhito samāno ‘samāhitoti maṃ jāneyyun’ti icchati;	A person without undistractible-lucidity wishes to be known as having undistractible-lucidity.
duppañño samāno ‘paññavāti maṃ jāneyyun’ti icchati;	A witless person wishes to be known as wise.
akhīṇāsavo samāno ‘khīṇāsavoti maṃ jāneyyun’ti icchati.	A person who has not ended the defilements wishes to be known as having ended the defilements.
Ayaṃ vuccati, bhikkhave, pāpikā icchā.	These are called corrupt wishes.
Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.	Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Tañce, bhikkhave, bhikkhuṃ lobho abhibhuyya iriyati,	Suppose that greed masters that monk and keeps going.
doso …	Or that hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā abhibhuyya iriyati.	or corrupt wishes master them and keep going.
So evamassa veditabbo:	You should know of them:
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya iriyati;	‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going.
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti …	They don’t have the understanding that would eliminate hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya iriyatī’ti.	or corrupt wishes, so corrupt wishes master them and keep going.’
Tañce, bhikkhave, bhikkhuṃ lobho nābhibhuyya iriyati,	Suppose that greed does not master that monk and keep going.
doso …	Or that hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā nābhibhuyya iriyati,	or corrupt wishes don’t master that monk and keep going.
so evamassa veditabbo:	You should know of them:
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya iriyati;	‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going.
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti …	They have the understanding that eliminates hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya iriyatī’”ti.	and corrupt wishes, so corrupt wishes don’t master them and keep going.’”

❧

AN 10.24 Mahācunda: By Mahācunda

24. Mahācundasutta	24. By Mahācunda
Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ.	At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti.
Tatra kho āyasmā mahācundo bhikkhū āmantesi:	There he addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā mahācundo etadavoca:	Venerable Mahācunda said this:
“Ñāṇavādaṃ, āvuso, bhikkhu vadamāno:	“Reverends, a monk who makes a declaration of knowledge says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamman’ti.	‘I know this Dharma, I see this Dharma.’
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati,	Suppose that greed masters that monk and keeps going.
doso …	Or that hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo:	or corrupt wishes master that monk and keep going. You should know of them:
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati;	‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going.
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti …	They don’t have the understanding that would eliminate hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.	or corrupt wishes, so corrupt wishes master them and keep going.’
Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno:	A monk who makes a declaration of development says:
‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.	‘I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati,	Suppose that greed masters that monk and keeps going.
doso …	Or that hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo:	or corrupt wishes master that monk and keep going. You should know of them:
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati;	‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going.
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti …	They don’t have the understanding that would eliminate hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.	or corrupt wishes, so corrupt wishes master them and keep going.’
Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca:	A monk who makes a declaration of both knowledge and development says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.	‘I know this Dharma, I see this Dharma. And I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati,	Suppose that greed masters that monk and keeps going.
doso …	Or that hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo:	or corrupt wishes master that monk and keep going. You should know of them:
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati;	‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going.
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti …	They don’t have the understanding that would eliminate hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.	or corrupt wishes, so corrupt wishes master them and keep going.’
Seyyathāpi, āvuso, puriso daliddova samāno aḍḍhavādaṃ vadeyya, adhanova samāno dhanavāvādaṃ vadeyya, abhogova samāno bhogavāvādaṃ vadeyya.	Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy.
So kismiñcideva dhanakaraṇīye samuppanne na sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā.	But when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold.
Tamenaṃ evaṃ jāneyyuṃ:	Then they would know of them:
‘daliddova ayamāyasmā samāno aḍḍhavādaṃ vadeti, adhanova ayamāyasmā samāno dhanavāvādaṃ vadeti, abhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti.	‘This person declares themselves to be rich, affluent, and wealthy, but they are in fact poor, penniless, and needy.’
Taṃ kissa hetu?	Why is that?
Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne na sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.	Because when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold.
Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca:	In the same way, a monk who makes a declaration of knowledge and development says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.	‘I know this Dharma, I see this Dharma. And I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati,	Suppose that greed masters that monk and keeps going.
doso …	Or that hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo:	or corrupt wishes master that monk and keep going. You should know of them:
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati;	‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going.
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti …	They don’t have the understanding that would eliminate hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.	or corrupt wishes, so corrupt wishes master them and keep going.’

Ñāṇavādaṃ, āvuso, bhikkhu vadamāno:	A monk who makes a declaration of knowledge says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamman’ti.	‘I know this Dharma, I see this Dharma.’
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati,	Suppose that greed does not master that monk and keep going.
doso …	Or that hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo:	or corrupt wishes don’t master that monk and keep going. You should know of them:
‘ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati;	‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going.
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti …	They have the understanding that eliminates hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.	and corrupt wishes, so corrupt wishes don’t master them and keep going.’
Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno:	A monk who makes a declaration of development says:
‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.	‘I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati,	Suppose that greed does not master that monk and keep going.
doso …	Or that hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo:	or corrupt wishes don’t master that monk and keep going. You should know of them:
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati;	‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going.
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti …	They have the understanding that eliminates hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.	and corrupt wishes, so corrupt wishes don’t master them and keep going.’
Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca:	A monk who makes a declaration of both knowledge and development says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.	‘I know this Dharma, I see this Dharma. And I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati,	Suppose that greed does not master that monk and keep going.
doso …	Or that hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo:	or corrupt wishes don’t master that monk and keep going. You should know of them:
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati;	‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going.
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti …	They have the understanding that eliminates hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.	and corrupt wishes, so corrupt wishes don’t master them and keep going.’
Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṃ vadeyya, dhanavāva samāno dhanavāvādaṃ vadeyya, bhogavāva samāno bhogavāvādaṃ vadeyya.	Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy.
So kismiñcideva dhanakaraṇīye samuppanne sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā.	And whenever it came time to make a payment they were able to come up with the money, grain, silver, or gold.
Tamenaṃ evaṃ jāneyyuṃ:	Then they would know of them:
‘aḍḍhova ayamāyasmā samāno aḍḍhavādaṃ vadeti, dhanavāva ayamāyasmā samāno dhanavāvādaṃ vadeti, bhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti.	‘This person declares themselves to be rich, affluent, and wealthy, and they are in fact rich, affluent, and wealthy.’
Taṃ kissa hetu?	Why is that?
Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.	Because when it came time to make a payment they were able to come up with the money, grain, silver, or gold.
Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca:	In the same way, a monk who makes a declaration of knowledge and development says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.	‘I know this Dharma, I see this Dharma. And I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati,	Suppose that greed does not master that monk and keep going.
doso …	Or that hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo:	or corrupt wishes don’t master that monk and keep going. You should know of them:
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati;	‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going.
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti …	They have the understanding that eliminates hate …
moho …	delusion …
kodho …	anger …
upanāho …	hostility …
makkho …	offensiveness …
paḷāso …	contempt …
macchariyaṃ …	stinginess …
pāpikā issā …	nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’”ti.	and corrupt wishes, so corrupt wishes don’t master them and keep going.’”

❧

AN 10.25 Kasiṇa: Meditation on Universals

25. Kasiṇasutta	25. Meditation on Universals
“Dasayimāni, bhikkhave, kasiṇāyatanāni.	“monks, there are these ten universal dimensions of meditation.
Katamāni dasa?	What ten?
Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ;	Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.
āpokasiṇameko sañjānāti … pe …	They perceive the meditation on universal water …
tejokasiṇameko sañjānāti …	the meditation on universal fire …
vāyokasiṇameko sañjānāti …	the meditation on universal air …
nīlakasiṇameko sañjānāti …	the meditation on universal blue …
pītakasiṇameko sañjānāti …	the meditation on universal yellow …
lohitakasiṇameko sañjānāti …	the meditation on universal red …
odātakasiṇameko sañjānāti …	the meditation on universal white …
ākāsakasiṇameko sañjānāti …	the meditation on universal space …
viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.	They perceive the meditation on universal consciousness above, below, across, non-dual and limitless.
Imāni kho, bhikkhave, dasa kasiṇāyatanānī”ti.	These are the ten universal dimensions of meditation.”

AN 10.26 Kāḷī: With Kāḷī

26. Kāḷīsutta	26. With Kāḷī
Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare pavatte pabbate.	At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
Atha kho kāḷī upāsikā kuraragharikā yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho kāḷī upāsikā kuraragharikā āyasmantaṃ mahākaccānaṃ etadavoca:	Then the laywoman Kāḷī of Kurughara went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him:
“vuttamidaṃ, bhante, bhagavatā kumāripañhesu:	“Sir, this was said by the Buddha in ‘The Maidens’ Questions’:
‘Atthassa pattiṃ hadayassa santiṃ,	‘I’ve reached the goal, peace of heart.
Jetvāna senaṃ piyasātarūpaṃ;	Having conquered the army of the likable and pleasant,
Ekohaṃ jhāyaṃ sukhamanubodhiṃ,	alone, practicing jhāna, I awakened to pleasure.
Tasmā janena na karomi sakkhiṃ;	That’s why I don’t get too close to people,
Sakkhī na sampajjati kenaci me’ti.	and no-one gets too close to me.’
Imassa kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?	How should we see the detailed meaning of the Buddha’s brief statement?”
“Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ.	“Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn.
Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā, tadabhiññāsi bhagavā.	The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate.
Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa.	Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths.
Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.	Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.
Āpokasiṇasamāpattiparamā kho, bhagini … pe …	Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking ‘this is the goal’, they are reborn. …
tejokasiṇasamāpattiparamā kho, bhagini …	Some ascetics and brahmins regard the attainment of the meditation on universal fire …
vāyokasiṇasamāpattiparamā kho, bhagini …	universal air …
nīlakasiṇasamāpattiparamā kho, bhagini …	universal blue …
pītakasiṇasamāpattiparamā kho, bhagini …	universal yellow …
lohitakasiṇasamāpattiparamā kho, bhagini …	universal red …
odātakasiṇasamāpattiparamā kho, bhagini …	universal white …
ākāsakasiṇasamāpattiparamā kho, bhagini …	universal space …
viññāṇakasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ.	universal consciousness to be the ultimate. Thinking ‘this is the goal’, they are reborn.
Yāvatā kho, bhagini, viññāṇakasiṇasamāpattiparamatā, tadabhiññāsi bhagavā.	The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate.
Tadabhiññāya bhagavā assādamaddasa … ādīnavamaddasa … nissaraṇamaddasa … maggāmaggañāṇadassanamaddasa …	Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths.
tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.	Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.
Iti kho, bhagini, yaṃ taṃ vuttaṃ bhagavatā kumāripañhesu:	So, sister, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Maiden’s Questions’:
‘Atthassa pattiṃ hadayassa santiṃ,	‘I’ve reached the goal, peace of heart.
Jetvāna senaṃ piyasātarūpaṃ;	Having conquered the army of the likable and pleasant,
Ekohaṃ jhāyaṃ sukhamanubodhiṃ,	alone, practicing jhāna, I awakened to pleasure.
Tasmā janena na karomi sakkhiṃ;	That’s why I don’t get too close to people,
Sakkhī na sampajjati kenaci me’ti.	and no-one gets too close to me.’”

❧

AN 10.27 Paṭhamamahāpañhā: The Great Questions (1st)

27. Paṭhamamahāpañhāsutta	27. The Great Questions (1st)
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.	Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Atha kho tesaṃ bhikkhūnaṃ etadahosi:	Then those monks thought:
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ;	“It’s too early to wander for alms in Sāvatthī.
yannūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.	Why don’t we go to the monastery of the wanderers who follow other paths?”
Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu.	Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti:	“Reverends, the ascetic Gotama teaches his disciples like this:
‘etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti;	‘Please, monks, have insight into all things. Live having had insight into all things.’
mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema:	We too teach our disciples:
‘etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti.	‘Please, reverends, have insight into all things. Live having had insight into all things.’
Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsanin”ti?	What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu.	Those monks neither approved nor dismissed that statement of the wanderers who follow other paths.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu:	They got up from their seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.	“We will learn the meaning of this statement from the Buddha himself.”
Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:	“monks, when wanderers who follow other paths say this, you should say to them:
‘eko, āvuso, pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti.	‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttari ca vighātaṃ āpajjissanti.	Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.
Taṃ kissa hetu?	Why is that?
Yathā taṃ, bhikkhave, avisayasmiṃ.	Because they’re out of their element.
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.	I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti,	‘One thing: question, passage for recitation, and answer.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.	Becoming completely disenchanted, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a monk makes an end of suffering in this very life.
Katamasmiṃ ekadhamme?	What one thing?
‘Sabbe sattā āhāraṭṭhitikā’—	‘All sentient beings are sustained by food.’
imasmiṃ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.	Becoming completely disenchanted, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a monk makes an end of suffering in this very life.
‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti,	‘One thing: question, passage for recitation, and answer.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)	That’s what I said, and this is why I said it.
‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dvīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu?	What two?
Nāme ca rūpe ca— imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)	Name and form. …
‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu tīsu?	What three?
Tīsu vedanāsu— imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)	Three feelings. …
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Catūsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu?	What four?
Catūsu āhāresu— imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4)	The four foods. …
‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Pañcasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu?	What five?
Pañcasu upādānakkhandhesu— imesu kho, bhikkhave, pañcasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5)	The five grasping aggregates. …
‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu chasu?	What six?
Chasu ajjhattikesu āyatanesu— imesu kho, bhikkhave, chasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6)	The six interior sense fields. …
‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Sattasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu sattasu?	What seven?
Sattasu viññāṇaṭṭhitīsu— imesu kho, bhikkhave, sattasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (7)	The seven planes of consciousness. …
‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Aṭṭhasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu aṭṭhasu?	What eight?
Aṭṭhasu lokadhammesu— imesu kho, bhikkhave, aṭṭhasu dhammesu bhikkhu sammā nibbindamāno … pe … dukkhassantakaro hoti. ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (8)	The eight worldly conditions. …
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu?	What nine?
Navasu sattāvāsesu— imesu kho, bhikkhave, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (9)	The nine abodes of sentient beings. …
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti,	‘Ten things: question, passage for recitation, and answer.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.	Becoming completely disenchanted, dispassionate, and freed regarding ten things, seeing their limits and fully comprehending their meaning, a monk makes an end of suffering in this very life.
Katamesu dasasu?	What ten?
Dasasu akusalesu kammapathesu—	The ten ways of performing unskillful deeds.
imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.	Becoming completely disenchanted, dispassionate, and freed regarding these ten things, seeing their limits and fully comprehending their meaning, a monk makes an end of suffering in this very life.
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti,	‘Ten things: question, passage for recitation, and answer.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. (10)	That’s what I said, and this is why I said it.”

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AN 10.28 Dutiyamahāpañhā: The Great Questions (2nd)

28. Dutiyamahāpañhāsutta	28. The Great Questions (2nd)
Ekaṃ samayaṃ bhagavā kajaṅgalāyaṃ viharati veḷuvane.	At one time the Buddha was staying near Kajaṅgalā in a bamboo grove.
Atha kho sambahulā kajaṅgalakā upāsakā yena kajaṅgalikā bhikkhunī tenupasaṅkamiṃsu; upasaṅkamitvā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā kajaṅgalikaṃ bhikkhuniṃ etadavocuṃ:	Then several lay followers of Kajaṅgalā went to the nun Kajaṅgalikā, bowed, sat down to one side, and said to her:
“Vuttamidaṃ, ayye, bhagavatā mahāpañhesu:	“Ma’am, this was said by the Buddha in ‘The Great Questions’:
‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti.	‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’
Imassa nu kho, ayye, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?	How should we see the detailed meaning of the Buddha’s brief statement?”
“Na kho panetaṃ, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ, napi manobhāvanīyānaṃ bhikkhūnaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ;	“Good people, I haven’t heard and learned this in the presence of the Buddha or from esteemed monks.
api ca yathā mettha khāyati	But as to how it seems to me,
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	listen and pay close attention, I will speak.”
“Evaṃ, ayye”ti, kho kajaṅgalakā upāsakā kajaṅgalikāya bhikkhuniyā paccassosuṃ.	“Yes, ma’am,” replied the lay followers.
Kajaṅgalikā bhikkhunī etadavoca:	The nun Kajaṅgalikā said this:
“‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti, iti kho panetaṃ vuttaṃ bhagavatā.	‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.	Becoming completely disenchanted, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a monk makes an end of suffering in this very life.
Katamasmiṃ ekadhamme?	What one thing?
Sabbe sattā āhāraṭṭhitikā—	‘All sentient beings are sustained by food.’
imasmiṃ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.	Becoming completely disenchanted, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a monk makes an end of suffering in this very life.
‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it.
‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti iti, kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu?	What two?
Nāme ca rūpe ca … pe …	Name and form. …
katamesu tīsu?	What three?
Tīsu vedanāsu— imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	Three feelings. …
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.	With a mind well developed in four things—seeing their limits and fully comprehending their meaning—a monk makes an end of suffering in this very life.
Katamesu catūsu?	What four?
Catūsu satipaṭṭhānesu—	The four kinds of rememberfulness meditation. …
imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	With a mind well developed in these four things—seeing their limits and fully fathoming their meaning—a monk makes an end of suffering in this very life. …
‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu?	What five?
Pañcasu indriyesu … pe …	The five faculties. …
katamesu chasu?	What six?
Chasu nissaraṇīyāsu dhātūsu … pe …	The six elements of escape. …
katamesu sattasu?	What seven?
Sattasu bojjhaṅgesu … pe …	The seven awakening factors. …
katamesu aṭṭhasu?	What eight?
Aṭṭhasu ariyaaṭṭhaṅgikamaggesu— imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	The noble eightfold path. …
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.	Becoming completely disenchanted, dispassionate, and freed regarding nine things, seeing their limits and fully comprehending their meaning, a monk makes an end of suffering in this very life.
Katamesu navasu?	What nine?
Navasu sattāvāsesu—	The nine abodes of sentient beings.
imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	Becoming completely disenchanted, dispassionate, and freed regarding these nine things, seeing their limits and fully comprehending their meaning, a monk makes an end of suffering in this very life.
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā.	‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.	Becoming well developed in ten things—seeing their limits and fully fathoming their meaning—a monk makes an end of suffering in this very life.
Katamesu dasasu?	What ten?
Dasasu kusalesu kammapathesu—	The ten ways of performing skillful deeds.
imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.	With a mind well developed in these ten things—seeing their limits and fully fathoming their meaning—a monk makes an end of suffering in this very life.
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it.
Iti kho, āvuso, yaṃ taṃ vuttaṃ bhagavatā saṃkhittena bhāsitāsu mahāpañhāsu: ‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ … pe … dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi.	That’s how I understand the detailed meaning of what the Buddha said in brief in ‘The Great Questions’.
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaññeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.	If you wish, you may go to the Buddha and ask him about this.
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.	You should remember it in line with the Buddha’s answer.”
“Evaṃ, ayye”ti kho kajaṅgalakā upāsakā kajaṅgalikāya kho bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	“Yes, ma’am,” replied those lay followers, approving and agreeing with what the nun Kajaṅgalikā said. Then they got up from their seat, bowed, and respectfully circled her, keeping her on their right. Then they went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā yāvatako ahosi kajaṅgalikāya bhikkhuniyā saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ.	and informed the Buddha of all they had discussed.
“Sādhu sādhu, gahapatayo.	“Good, good, householders.
Paṇḍitā, gahapatayo, kajaṅgalikā bhikkhunī. Mahāpaññā, gahapatayo, kajaṅgalikā bhikkhunī.	The nun Kajaṅgalikā is astute, she has great wisdom.
Mañcepi tumhe, gahapatayo, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ kajaṅgalikāya bhikkhuniyā byākataṃ.	If you came to me and asked this question, I would answer it in exactly the same way as the nun Kajaṅgalikā.
Eso ceva tassa attho. Evañca naṃ dhāreyyāthā”ti.	That is what it means, and that’s how you should remember it.”

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AN 10.29 Paṭhamakosala: Kosala (1st)

29. Paṭhamakosalasutta	29. Kosala (1st)
“Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṃ, rājā tattha pasenadi kosalo aggamakkhāyati.	“As far as Kāsi and Kosala extend, and as far as the dominion of King Pasenadi of Kosala extends, King Pasenadi is said to be the foremost.
Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṃ atthi vipariṇāmo.	But even King Pasenadi decays and perishes.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.	Seeing this, a learned noble-one's-disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (1)	Their desire fades away even for the foremost, let alone the inferior.
Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko.	A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters.
Tasmiṃ sahassadhā loke sahassaṃ candānaṃ sahassaṃ sūriyānaṃ sahassaṃ sinerupabbatarājānaṃ sahassaṃ jambudīpānaṃ sahassaṃ aparagoyānānaṃ sahassaṃ uttarakurūnaṃ sahassaṃ pubbavidehānaṃ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsānaṃ sahassaṃ yāmānaṃ sahassaṃ tusitānaṃ sahassaṃ nimmānaratīnaṃ sahassaṃ paranimmitavasavattīnaṃ sahassaṃ brahmalokānaṃ.	In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms.
Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati.	As far as the galaxy extends, the Great Brahmā is said to be the foremost.
Mahābrahmunopi kho, bhikkhave, attheva aññathattaṃ atthi vipariṇāmo.	But even the Great Brahmā decays and perishes.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.	Seeing this, a learned noble-one's-disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (2)	Their desire fades away even for the foremost, let alone the inferior.
Hoti so, bhikkhave, samayo yaṃ ayaṃ loko saṃvaṭṭati.	There comes a time when this world contracts.
Saṃvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṃvattanikā bhavanti.	As it contracts, most sentient beings migrate to the realm of streaming radiance.
Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhecarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.	There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Saṃvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti.	When the world is contracting, the gods of streaming radiance are said to be the foremost.
Ābhassarānampi kho, bhikkhave, devānaṃ attheva aññathattaṃ atthi vipariṇāmo.	But even the gods of streaming radiance decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.	Seeing this, a learned noble-one's-disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (3)	Their desire fades away even for the foremost, let alone the inferior.
Dasayimāni, bhikkhave, kasiṇāyatanāni.	There are these ten universal dimensions of meditation.
Katamāni dasa?	What ten?
Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ;	Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.
āpokasiṇameko sañjānāti … pe …	They perceive the meditation on universal water …
tejokasiṇameko sañjānāti …	the meditation on universal fire …
vāyokasiṇameko sañjānāti …	the meditation on universal air …
nīlakasiṇameko sañjānāti …	the meditation on universal blue …
pītakasiṇameko sañjānāti …	the meditation on universal yellow …
lohitakasiṇameko sañjānāti …	the meditation on universal red …
odātakasiṇameko sañjānāti …	the meditation on universal white …
ākāsakasiṇameko sañjānāti …	the meditation on universal space …
viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.	They perceive the meditation on universal consciousness above, below, across, non-dual and limitless.
Imāni kho, bhikkhave, dasa kasiṇāyatanāni.	These are the ten universal dimensions of meditation.
Etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.	The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, non-dual and limitless.
Evaṃsaññinopi kho, bhikkhave, santi sattā.	Some sentient beings perceive like this.
Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.	But even the sentient beings who perceive like this decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.	Seeing this, a learned noble-one's-disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (4)	Their desire fades away even for the foremost, let alone the inferior.
Aṭṭhimāni, bhikkhave, abhibhāyatanāni.	There are these eight dimensions of mastery.
Katamāni aṭṭha?	What eight?
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni;	Perceiving form internally, someone sees visions externally, limited, both pretty and ugly.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ paṭhamaṃ abhibhāyatanaṃ.	This is the first dimension of mastery.
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni;	Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ dutiyaṃ abhibhāyatanaṃ.	This is the second dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni;	Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ tatiyaṃ abhibhāyatanaṃ.	This is the third dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni;	Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ catutthaṃ abhibhāyatanaṃ.	This is the fourth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint.
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;	They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni;	In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ pañcamaṃ abhibhāyatanaṃ.	This is the fifth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	Not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint.
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ;	They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni;	In the same way, not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.	This is the sixth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	Not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint.
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ;	They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni;	In the same way, not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ sattamaṃ abhibhāyatanaṃ.	This is the seventh dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	Not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ;	They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni;	In the same way, not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.	This is the eighth dimension of mastery.
Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.	These are the eight dimensions of mastery.
Etadaggaṃ, bhikkhave, imesaṃ aṭṭhannaṃ abhibhāyatanānaṃ yadidaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni;	The best of these dimensions of mastery is when someone, not perceiving form internally, sees visions externally, white, with white color, white hue, and white tint.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Evaṃsaññinopi kho, bhikkhave, santi sattā.	Some sentient beings perceive like this.
Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.	But even the sentient beings who perceive like this decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.	Seeing this, a learned noble-one's-disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (5)	Their desire fades away even for the foremost, let alone the inferior.
Catasso imā, bhikkhave, paṭipadā.	There are four ways of practice.
Katamā catasso?	What four?
These are the four ways of practice.	Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā—
	imā kho, bhikkhave, catasso paṭipadā.
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ paṭipadānaṃ yadidaṃ sukhā paṭipadā khippābhiññā.	The best of these four ways of practice is the pleasant practice with swift insight.
Evaṃpaṭipannāpi kho, bhikkhave, santi sattā.	Some sentient beings practice like this.
Evaṃpaṭipannānampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.	But even the sentient beings who practice like this decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.	Seeing this, a learned noble-one's-disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (6)	Their desire fades away even for the foremost, let alone the inferior.
Catasso imā, bhikkhave, saññā.	There are these four perceptions.
Katamā catasso?	What four?
Parittameko sañjānāti, mahaggatameko sañjānāti, appamāṇameko sañjānāti, ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti—	One person perceives the limited. One person perceives the expansive. One person perceives the limitless. One person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.
imā kho, bhikkhave, catasso saññā.	These are the four perceptions.
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ saññānaṃ yadidaṃ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti.	The best of these four perceptions is when a person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.
Evaṃsaññinopi kho, bhikkhave, santi sattā.	Some sentient beings perceive like this.
Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.	But even the sentient beings who perceive like this decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.	Seeing this, a learned noble-one's-disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (7)	Their desire fades away even for the foremost, let alone the inferior.
Etadaggaṃ, bhikkhave, bāhirakānaṃ diṭṭhigatānaṃ yadidaṃ ‘no cassaṃ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti.	This is the best of the convictions of outsiders, that is: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Evaṃdiṭṭhino, bhikkhave, etaṃ pāṭikaṅkhaṃ:	When someone has such a view, you can expect
‘yā cāyaṃ bhave appaṭikulyatā, sā cassa na bhavissati;	that they will be repulsed by continued existence,
yā cāyaṃ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti.	and they will not be repulsed by the cessation of continued existence.
Evaṃdiṭṭhinopi kho, bhikkhave, santi sattā.	Some sentient beings have such a view.

Evaṃdiṭṭhīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.	But even the sentient beings who have views like this decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.	Seeing this, a learned noble-one's-disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (8)	Their desire fades away even for the foremost, let alone the inferior.
Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṃ paññāpenti.	There are some ascetics and brahmins who advocate ultimate purity.
Etadaggaṃ, bhikkhave, paramatthavisuddhiṃ paññapentānaṃ yadidaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	This is the best of the advocates of ultimate purity, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Te tadabhiññāya tassa sacchikiriyāya dhammaṃ desenti.	They teach Dhamma in order to directly know and realize this.
Evaṃvādinopi kho, bhikkhave, santi sattā.	Some sentient beings have such a doctrine.
Evaṃvādīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.	But even the sentient beings who have such a doctrine decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.	Seeing this, a learned noble-one's-disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (9)	Their desire fades away even for the foremost, let alone the inferior.
Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṃ paññāpenti.	There are some ascetics and brahmins who advocate ultimate nirvana in this very life.
Etadaggaṃ, bhikkhave, paramadiṭṭhadhammanibbānaṃ paññapentānaṃ yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimokkho.	This is the best of those who advocate nirvana in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact.
Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:	Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, baseless, lying, untruthful claim:
‘samaṇo gotamo na kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpetī’ti.	‘The ascetic Gotama doesn’t advocate the complete understanding of sensual pleasures, sights, or feelings.’
Kāmānañcāhaṃ, bhikkhave, pariññaṃ paññāpemi, rūpānañca pariññaṃ paññāpemi, vedanānañca pariññaṃ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṃ paññāpemī”ti. (10)	But I do advocate the complete understanding of sensual pleasures, sights, and feelings. And I advocate complete nirvana by not grasping in this very life, wishless, nirvana'd, and cooled.”

❧

AN 10.30 Dutiyakosala: Kosala (2nd)

30. Dutiyakosalasutta	30. Kosala (2nd)
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena rājā pasenadi kosalo uyyodhikā nivatto hoti vijitasaṅgāmo laddhādhippāyo.	Now at that time King Pasenadi of Kosala returned from combat after winning a battle and succeeding in his objective.
Atha kho rājā pasenadi kosalo yena ārāmo tena pāyāsi.	Then King Pasenadi of Kosala went to the monastery.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi.	He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.	At that time several monks were walking meditation in the open air.
Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	Then King Pasenadi of Kosala went up to them and said:
“kahaṃ nu kho, bhante, bhagavā etarahi viharati arahaṃ sammāsambuddho.	“Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha?
Dassanakāmā hi mayaṃ, bhante, taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti.	For I want to see the Buddha.”
“Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi; vivarissati te bhagavā dvāran”ti.	“Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”
Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ.	So the king approached the Buddha’s dwelling and knocked, and the Buddha opened the door.
Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati nāmañca sāveti:	Then King Pasenadi entered the Buddha’s dwelling. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
“rājāhaṃ, bhante, pasenadi kosalo;	“Sir, I am Pasenadi, king of Kosala!
rājāhaṃ, bhante, pasenadi kosalo”ti.	I am Pasenadi, king of Kosala!”
“Kaṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mettūpahāraṃ upadaṃsesī”ti?	“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?”
“Kataññutaṃ kho ahaṃ, bhante, kataveditaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.	“Sir, it’s because of my gratitude and thanks for the Buddha that I demonstrate such utmost devotion, conveying my manifest love.
Bhagavā hi, bhante, bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya.	The Buddha is practicing for the welfare and happiness of the people. He has established many people in the noble procedure, that is, the dharmas of goodness and skillfulness.
Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (1)	This is a reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato.	Furthermore, the Buddha is ethical, possessing ethical conduct that is mature, noble, and skillful.
Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (2)	This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati.	Furthermore, the Buddha lives in the wilderness, frequenting remote lodgings in the wilderness and the forest.
Yampi, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (3)	This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.	Furthermore, the Buddha is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (4)	This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	Furthermore, the Buddha is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (5)	This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī.	Furthermore, the Buddha gets to take part in talk about self-effacement that helps open the heart, when he wants, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
Yampi, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā … pe … vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (6)	This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.	Furthermore, the Buddha gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty.
Yampi, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (7)	This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, the Buddha recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details.
Yampi, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (8)	This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati … pe … yathākammūpage satte pajānāti.	Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds.
Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (9)	This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Furthermore, the Buddha has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.
Yampi, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ … pe … sacchikatvā upasampajja viharati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (10)	This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Handa ca dāni mayaṃ, bhante, gacchāma.	Well, now, sir, I must go.
Bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.	“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti.	Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 4 Upāli: With Upāli

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4. Upālivagga

4. With Upāli

AN 10.31 Upāli: With Upāli

31. Upālisutta	31. With Upāli
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca:	Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:
“kati nu kho, bhante, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhan”ti?	“Sir, for how many reasons did the Realized One lay down training rules for his disciples and recite the monastic code?”
“Dasa kho, upāli, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ.	“Upāli, the Realized One laid down training rules for his disciples and recited the monastic code for ten reasons.
Katame dasa?	What ten?
Saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya, diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya, appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya—	For the well-being of the Saṅgha and for the comfort of the Saṅgha. For keeping difficult persons in check and for the comfort of good-hearted monks. For restraining defilements that affect the present life and protecting against defilements that affect lives to come. For inspiring confidence in those without it, and increasing confidence in those who have it. For the continuation of the true Dharma and the support of the training.
ime kho, upāli, dasa atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhan”ti.	The Realized One laid down training rules for his disciples and recited the monastic code for these ten reasons.”

AN 10.32 Pātimokkhaṭṭhapanā: Suspending the Recitation of the Monastic Code

32. Pātimokkhaṭṭhapanāsutta	32. Suspending the Recitation of the Monastic Code
“Kati nu kho, bhante, pātimokkhaṭṭhapanā”ti?	“Sir, how many grounds are there to suspend the recitation of the monastic code?”
“Dasa kho, upāli, pātimokkhaṭṭhapanā.	“Upāli, there are ten grounds to suspend the recitation of the monastic code.
Katame dasa?	What ten?
Pārājiko tassaṃ parisāyaṃ nisinno hoti, pārājikakathā vippakatā hoti, anupasampanno tassaṃ parisāyaṃ nisinno hoti, anupasampannakathā vippakatā hoti, sikkhaṃ paccakkhātako tassaṃ parisāyaṃ nisinno hoti, sikkhaṃ paccakkhātakakathā vippakatā hoti, paṇḍako tassaṃ parisāyaṃ nisinno hoti, paṇḍakakathā vippakatā hoti, bhikkhunidūsako tassaṃ parisāyaṃ nisinno hoti, bhikkhunidūsakakathā vippakatā hoti—	A monk who has committed an expulsion offense is sitting in the assembly. A discussion about whether someone has committed an expulsion offense is unfinished. A person who is not fully ordained is sitting in the assembly. A discussion about whether someone is fully ordained or not is unfinished. Someone who has rejected the training is sitting in the assembly. A discussion about whether someone has rejected the training or not is unfinished. A eunuch is sitting in the assembly. A discussion about whether someone is a eunuch is unfinished. A raper of nuns is sitting in the assembly. A discussion about whether or not someone is a raper of nuns is unfinished.
ime kho, upāli, dasa pātimokkhaṭṭhapanā”ti.	These are the ten grounds to suspend the recitation of the monastic code.”

AN 10.33 Ubbāhikā: A Judge

33. Ubbāhikāsutta	33. A Judge
“Katihi nu kho, bhante, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti?	“Sir, how many qualities should a monk have to be agreed on as a judge?”
“Dasahi kho, upāli, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo.	“Upāli, a monk should have ten qualities to be agreed on as a judge.
Katamehi dasahi?	What ten?
Idhupāli, bhikkhu sīlavā hoti; pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;	Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
vinaye kho pana ṭhito hoti asaṃhīro;	They’re firm in the training, not shaky.
paṭibalo hoti ubho atthapaccatthike saññāpetuṃ paññāpetuṃ nijjhāpetuṃ pekkhetuṃ pasādetuṃ;	When there are opposing parties, they’re able to persuade, advocate, and convince them, make them see the other side and trust each other.
adhikaraṇasamuppādavūpasamakusalo hoti—	They’re skilled in raising and settling disciplinary issues.
adhikaraṇaṃ jānāti;	They know what a disciplinary issue is.
adhikaraṇasamudayaṃ jānāti;	They know how a disciplinary issue originates.
adhikaraṇanirodhaṃ jānāti;	They know how a disciplinary issue ceases.
adhikaraṇanirodhagāminiṃ paṭipadaṃ jānāti.	They know the practical way leading to the cessation of a disciplinary issue.
Imehi kho, upāli, dasahi dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti.	A monk should have these ten qualities to be agreed on as a judge.”

AN 10.34 Upasampadā: Full Ordination

34. Upasampadāsutta	34. Full Ordination
“Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā upasampādetabban”ti?	“Sir, how many qualities should a monk have to give full ordination?”
“Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā upasampādetabbaṃ.	“Upāli, a monk should have ten qualities to give full ordination.
Katamehi dasahi?	What ten?
Idhupāli, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso;	Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā;	They’re able to care for the sick or get someone else to do so.
paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā;	They’re able to settle dissatisfaction or get someone else to do so.
paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ;	They’re able to dispel remorse when it has come up.
paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ;	They’re able to rationally dissuade someone from misconceptions that come up.
paṭibalo hoti adhisīle samādapetuṃ;	They’re able to encourage someone in the higher ethics,
paṭibalo hoti adhicitte samādapetuṃ;	the higher mind,
paṭibalo hoti adhipaññāya samādapetuṃ.	and the higher wisdom.
Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā upasampādetabban”ti.	A monk should have these ten qualities to give full ordination.”

AN 10.35 Nissaya: Dependence

35. Nissayasutta	35. Dependence
“Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā nissayo dātabbo”ti?	“Sir, how many qualities should a monk have to give dependence?”
“Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā nissayo dātabbo.	“Upāli, a monk should have ten qualities to give dependence.
Katamehi dasahi?	What ten?
Idhupāli, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	It’s when a monk is ethical …
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;	They’re learned …
pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso;	Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā;	They’re able to care for the sick or get someone else to do so.
paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā;	They’re able to settle dissatisfaction or get someone else to do so.
paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ;	They’re able to dispel remorse when it has come up.
paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ;	They’re able to rationally dissuade someone from misconceptions that come up.
paṭibalo hoti adhisīle … pe …	They’re able to encourage someone in the higher ethics,
adhicitte …	the higher mind,
adhipaññāya samādapetuṃ.	and the higher wisdom.
Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā nissayo dātabbo”ti.	A monk should have these ten qualities to give dependence.”

AN 10.36 Sāmaṇera: A Novice

36. Sāmaṇerasutta	36. A Novice
“Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti?	“Sir, how many qualities should a monk have to be attended on by a novice?”
“Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo.	“Upāli, a monk should have ten qualities to be attended on by a novice.
Katamehi dasahi?	What ten?
Idhupāli, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	It’s when a monk is ethical …
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;	They’re learned …
pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso;	Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā;	They’re able to care for the sick or get someone else to do so.
paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā;	They’re able to settle dissatisfaction or get someone else to do so.
paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ;	They’re able to dispel remorse when it has come up.
paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ;	They’re able to rationally dissuade someone from misconceptions that come up.
paṭibalo hoti adhisīle samādapetuṃ;	They’re able to encourage someone in the higher ethics,
paṭibalo hoti adhicitte samādapetuṃ;	the higher mind,
paṭibalo hoti adhipaññāya samādapetuṃ.	and the higher wisdom.
Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti.	A monk should have these ten qualities to be attended on by a novice.”

AN 10.37 Saṅghabheda: Schism in the Saṅgha

37. Saṅghabhedasutta	37. Schism in the Saṅgha
“‘Saṃghabhedo, saṃghabhedo’ti, bhante, vuccati.	“Sir, they speak of ‘schism in the Saṅgha’.
Kittāvatā nu kho, bhante, saṃgho bhinno hotī”ti?	How is schism in the Saṅgha defined?”
“Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti.	“Upāli, it’s when a monk explains what is not The Dharma as The Dharma, and what is The Dharma as not The Dharma. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One.
Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṃ uddisanti.	On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously.
Ettāvatā kho, upāli, saṃgho bhinno hotī”ti.	That is how schism in the Saṅgha is defined.”

AN 10.38 Saṅghasāmaggī: Harmony in the Saṅgha

38. Saṅghasāmaggīsutta	38. Harmony in the Saṅgha
“‘Saṃghasāmaggī, saṃghasāmaggī’ti, bhante, vuccati.	“Sir, they speak of ‘harmony in the Saṅgha’.
Kittāvatā nu kho, bhante, saṃgho samaggo hotī”ti?	How is harmony in the Saṅgha defined?”
“Idhupāli, bhikkhū adhammaṃ adhammoti dīpenti, dhammaṃ dhammoti dīpenti, avinayaṃ avinayoti dīpenti, vinayaṃ vinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti.	“Upāli, it’s when a monk explains what is not The Dharma as not The Dharma, and what is The Dharma as The Dharma. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One.
Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṃ uddisanti.	On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously.
Ettāvatā kho, upāli, saṃgho samaggo hotī”ti.	That is how harmony in the Saṅgha is defined.”

AN 10.39 Paṭhamaānanda: With Ānanda (1st)

39. Paṭhamaānandasutta	39. With Ānanda (1st)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“‘saṅghabhedo saṅghabhedo’ti, bhante, vuccati.	“Sir, they speak of ‘schism in the Saṅgha’.
Kittāvatā nu kho, bhante, saṅgho bhinno hotī”ti?	How is schism in the Saṅgha defined?”
“Idhānanda, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti … pe …	“Ānanda, it’s when a monk explains what is not The Dharma as The Dharma …
paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti.	and what was prescribed by the Realized One as not prescribed by the Realized One.
Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṃ uddisanti.	On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously.
Ettāvatā kho, ānanda, saṅgho bhinno hotī”ti.	That is how schism in the Saṅgha is defined.”
“Samaggaṃ pana, bhante, saṅghaṃ bhinditvā kiṃ so pasavatī”ti?	“But sir, what does someone who has caused a schism in a harmonious Saṅgha bring upon themselves?”
“Kappaṭṭhikaṃ, ānanda, kibbisaṃ pasavatī”ti.	“They bring upon themselves evil that lasts for an eon.”
“Kiṃ pana, bhante, kappaṭṭhikaṃ kibbisan”ti?	“But sir, what is the evil that lasts for an eon?”
“Kappaṃ, ānanda, nirayamhi paccatīti—	“They burn in hell for an eon, Ānanda.
Āpāyiko nerayiko,	A schismatic remains for the eon
Kappaṭṭho saṃghabhedako;	in a place of loss, in hell.
Vaggarato adhammaṭṭho,	Basing themselves in what is not The Dharma,
Yogakkhemā padhaṃsati;	favoring factions, they destroy their sanctuary.
Saṃghaṃ samaggaṃ bhinditvā,	After causing schism in a harmonious Saṅgha,
Kappaṃ nirayamhi paccatī”ti.	they burn in hell for an eon.”

AN 10.40 Dutiyaānanda: With Ānanda (2nd)

40. Dutiyaānandasutta	40. With Ānanda (2nd)
“‘Saṅghasāmaggī, saṅghasāmaggī’ti, bhante, vuccati.	“Sir, they speak of ‘harmony in the Saṅgha’.
Kittāvatā nu kho, bhante, saṅgho samaggo hotī”ti?	How is harmony in the Saṅgha defined?”
“Idhānanda, bhikkhū adhammaṃ adhammoti dīpenti, dhammaṃ dhammoti dīpenti, avinayaṃ avinayoti dīpenti, vinayaṃ vinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti.	“Ānanda, it’s when a monk explains what is not The Dharma as not The Dharma, and what is The Dharma as The Dharma. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One.
Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṃ uddisanti.	On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously.
Ettāvatā kho, ānanda, saṅgho samaggo hotī”ti.	That is how harmony in the Saṅgha is defined.”
“Bhinnaṃ pana, bhante, saṅghaṃ samaggaṃ katvā kiṃ so pasavatī”ti?	“But sir, what does someone who has created harmony in a schismatic Saṅgha bring upon themselves?”
“Brahmaṃ, ānanda, puññaṃ pasavatī”ti.	“They bring divine merit upon themselves.”
“Kiṃ pana, bhante, brahmaṃ puññan”ti?	“But what is divine merit?”
“Kappaṃ, ānanda, saggamhi modatīti—	“They rejoice in heaven for an eon, Ānanda.
Sukhā saṃghassa sāmaggī,	A Saṅgha in harmony is happy,
samaggānañca anuggaho;	as is support for those in harmony.
Samaggarato dhammaṭṭho,	Basing themselves in The Dharma,
yogakkhemā na dhaṃsati;	favoring harmony, they destroy no sanctuary.
Saṃghaṃ samaggaṃ katvāna,	After creating harmony in the Saṅgha,
kappaṃ saggamhi modatī”ti.	they rejoice in heaven for an eon.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 5 Akkosa: Abuse

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5. Akkosavagga

5. Abuse

AN 10.41 Vivāda: Arguments

41. Vivādasutta	41. Arguments
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca:	Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo, yena saṃghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī”ti?	“What is the cause, sir, what is the reason, why arguments, quarrels, and disputes arise in the Saṅgha, and the monks don’t live happily?”
“Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti.	“Upāli, it’s when a monk explains what is not The Dharma as The Dharma, and what is The Dharma as not The Dharma. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One.
Ayaṃ kho, upāli, hetu ayaṃ paccayo, yena saṃghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī”ti.	This is the cause, this is the reason why arguments, quarrels, and disputes arise in the Saṅgha, and the monks don’t live happily.”

AN 10.42 Paṭhamavivādamūla: Roots of Arguments (1st)

42. Paṭhamavivādamūlasutta	42. Roots of Arguments (1st)
“Kati nu kho, bhante, vivādamūlānī”ti?	“Sir, how many roots of arguments are there?”
“Dasa kho, upāli, vivādamūlāni.	“Upāli, there are ten roots of arguments.
Katamāni dasa?	What ten?
Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti.	It’s when a monk explains what is not The Dharma as The Dharma, and what is The Dharma as not The Dharma. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One.
Imāni kho, upāli, dasa vivādamūlānī”ti.	These are the ten roots of arguments.”

AN 10.43 Dutiyavivādamūla: Roots of Arguments (2nd)

43. Dutiyavivādamūlasutta	43. Roots of Arguments (2nd)
“Kati nu kho, bhante, vivādamūlānī”ti?	“Sir, how many roots of arguments are there?”
“Dasa kho, upāli, vivādamūlāni.	“Upāli, there are ten roots of arguments.
Katamāni dasa?	What ten?
Idhupāli, bhikkhū anāpattiṃ āpattīti dīpenti, āpattiṃ anāpattīti dīpenti, lahukaṃ āpattiṃ garukāpattīti dīpenti, garukaṃ āpattiṃ lahukāpattīti dīpenti, duṭṭhullaṃ āpattiṃ aduṭṭhullāpattīti dīpenti, aduṭṭhullaṃ āpattiṃ duṭṭhullāpattīti dīpenti, sāvasesaṃ āpattiṃ anavasesāpattīti dīpenti, anavasesaṃ āpattiṃ sāvasesāpattīti dīpenti, sappaṭikammaṃ āpattiṃ appaṭikammāpattīti dīpenti, appaṭikammaṃ āpattiṃ sappaṭikammāpattīti dīpenti.	It’s when a monk explains what is not an offense as an offense, and what is an offense as not an offense. They explain a light offense as a serious offense, and a serious offense as a light offense. They explain an offense committed with corrupt intention as an offense not committed with corrupt intention, and an offense not committed with corrupt intention as an offense committed with corrupt intention. They explain an offense requiring rehabilitation as an offense not requiring rehabilitation, and an offense not requiring rehabilitation as an offense requiring rehabilitation. They explain an offense with redress as an offense without redress, and an offense without redress as an offense with redress.
Imāni kho, upāli, dasa vivādamūlānī”ti.	These are the ten roots of arguments.”

AN 10.44 Kusināra: At Kusināra

44. Kusinārasutta	44. At Kusināra
Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati baliharaṇe vanasaṇḍe.	At one time the Buddha was staying near Kusināra, in the Forest of Offerings.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo.	“monks, a monk who wants to accuse another should first check five things in themselves and establish five things in themselves.
Katame pañca dhammā ajjhattaṃ paccavekkhitabbā?	What five things should they check in themselves?
Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ:	A monk who wants to accuse another should check this:
‘parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato acchiddena appaṭimaṃsena.	‘Is my bodily behavior pure? Do I have pure bodily behavior with no flaws or faults?
Saṃvijjati nu kho me eso dhammo udāhu no’ti?	Is this thing found in me or not?’
No ce, bhikkhave, bhikkhu parisuddhakāyasamācāro hoti parisuddhena kāyasamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro:	If it’s not, there will be people who say:
‘iṅgha tāva āyasmā kāyikaṃ sikkhassū’ti, itissa bhavanti vattāro.	‘Come on, venerable, train your own bodily behavior first.’
Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ:	Furthermore, a monk who wants to accuse another should check this:
‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato acchiddena appaṭimaṃsena.	‘Is my verbal behavior pure? Do I have pure verbal behavior with no flaws or faults?
Saṃvijjati nu kho me eso dhammo udāhu no’ti?	Is this thing found in me or not?’
No ce, bhikkhave, bhikkhu parisuddhavacīsamācāro hoti parisuddhena vacīsamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro:	If it’s not, there will be people who say:
‘iṅgha tāva āyasmā vācasikaṃ sikkhassū’ti, itissa bhavanti vattāro.	‘Come on, venerable, train your own verbal behavior first.’
Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ:	Furthermore, a monk who wants to accuse another should check this:
‘mettaṃ nu kho me cittaṃ paccupaṭṭhitaṃ sabrahmacārīsu anāghātaṃ.	‘Is my heart established in love for my spiritual companions, without resentment?
Saṃvijjati nu kho me eso dhammo udāhu no’ti?	Is this thing found in me or not?’
No ce, bhikkhave, bhikkhuno mettaṃ cittaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu anāghātaṃ, tassa bhavanti vattāro:	If it’s not, there will be people who say:
‘iṅgha tāva āyasmā sabrahmacārīsu mettaṃ cittaṃ upaṭṭhāpehī’ti, itissa bhavanti vattāro.	‘Come on, venerable, establish your heart in love for your spiritual companions first.’
Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ:	Furthermore, a monk who wants to accuse another should check this:
‘bahussuto nu khomhi sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	‘Am I very learned, remembering and keeping what I’ve learned? These Dharmas 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. Am I very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically?
Saṃvijjati nu kho me eso dhammo udāhu no’ti?	Is this thing found in me or not?’
No ce, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro:	If it’s not, there will be people who say:
‘iṅgha tāva āyasmā āgamaṃ pariyāpuṇassū’ti, itissa bhavanti vattāro.	‘Come on, venerable, memorize the scriptures first.’
Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ:	Furthermore, a monk who wants to accuse another should check this:
‘ubhayāni kho pana me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso.	‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well judged in both the rules and accompanying material?
Saṃvijjati nu kho me eso dhammo udāhu no’ti?	Is this thing found in me or not?’
No ce, bhikkhave, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṃ panāyasmā, kattha vuttaṃ bhagavatā’ti, iti puṭṭho na sampāyissati. Tassa bhavanti vattāro:	If it’s not, there will be people who say:
‘iṅgha tāva āyasmā vinayaṃ sikkhassū’ti, itissa bhavanti vattāro.	‘Come on, venerable, train in the code of conduct first.’
Ime pañca dhammā ajjhattaṃ paccavekkhitabbā.	These are the five things they should check in themselves.
Katame pañca dhammā ajjhattaṃ upaṭṭhāpetabbā?	What five things should they establish in themselves?
‘Kālena vakkhāmi, no akālena;	‘I will speak at the right time, not at the wrong time.
bhūtena vakkhāmi, no abhūtena;	I will speak truthfully, not falsely.
saṇhena vakkhāmi, no pharusena;	I will speak gently, not harshly.
atthasaṃhitena vakkhāmi, no anatthasaṃhitena;	I will speak beneficially, not harmfully.
mettacitto vakkhāmi, no dosantaro’ti—	I will speak lovingly, not from secret hate.’
ime pañca dhammā ajjhattaṃ upaṭṭhāpetabbā.	These are the five things they should establish in themselves.
Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ paccavekkhitvā ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo”ti.	A monk who wants to accuse another should first check these five things in themselves and establish these five things in themselves.”

❧

AN 10.45 Rājantepurappavesana: Entering a Royal Harem

45. Rājantepurappavesanasutta	45. Entering a Royal Harem
“Dasayime, bhikkhave, ādīnavā rājantepurappavesane.	“monks, there are ten drawbacks to entering a royal harem.
Katame dasa?	What ten?
Idha, bhikkhave, rājā mahesiyā saddhiṃ nisinno hoti.	Firstly, a king is sitting with his chief queen
Tatra bhikkhu pavisati.	when a monk enters.
Mahesī vā bhikkhuṃ disvā sitaṃ pātukaroti, bhikkhu vā mahesiṃ disvā sitaṃ pātukaroti.	When the queen sees the monk she smiles, or when the monk sees the queen he smiles.
Tattha rañño evaṃ hoti:	So the king thinks:
‘addhā imesaṃ kataṃ vā karissanti vā’ti.	‘They’ve done it for sure, or they will do it.’
Ayaṃ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane. (1)	This is the first drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rājā bahukicco bahukaraṇīyo aññataraṃ itthiṃ gantvā na sarati:	Furthermore, a king has many duties, and much to do. He has sex with one of the women but doesn’t remember.
‘sā tena gabbhaṃ gaṇhāti’.	She gets pregnant from that.
Tattha rañño evaṃ hoti:	So the king thinks:
‘na kho idha añño koci pavisati, aññatra pabbajitena.	‘No-one else has entered here, except for that monk.
Siyā nu kho pabbajitassa kamman’ti.	Could this be the monk’s doing?’
Ayaṃ, bhikkhave, dutiyo ādīnavo rājantepurappavesane. (2)	This is the second drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rañño antepure aññataraṃ ratanaṃ nassati.	Furthermore, a gem is lost somewhere in the royal harem.
Tattha rañño evaṃ hoti:	So the king thinks:
‘na kho idha añño koci pavisati, aññatra pabbajitena.	‘No-one else has entered here, except for that monk.
Siyā nu kho pabbajitassa kamman’ti.	Could this be the monk’s doing?’
Ayaṃ, bhikkhave, tatiyo ādīnavo rājantepurappavesane. (3)	This is the third drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṃ gacchanti.	Furthermore, secret deliberations in the royal harem are leaked outside.
Tattha rañño evaṃ hoti:	So the king thinks:
‘na kho idha añño koci pavisati, aññatra pabbajitena.	‘No-one else has entered here, except for that monk.
Siyā nu kho pabbajitassa kamman’ti.	Could this be the monk’s doing?’
Ayaṃ, bhikkhave, catuttho ādīnavo rājantepurappavesane. (4)	This is the fourth drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rañño antepure pitā vā puttaṃ pattheti putto vā pitaraṃ pattheti.	Furthermore, in a royal harem, a father longs for their son, or a son longs for his father.
Tesaṃ evaṃ hoti:	They think:
‘na kho idha añño koci pavisati, aññatra pabbajitena.	‘No-one else has entered here, except for that monk.
Siyā nu kho pabbajitassa kamman’ti.	Could this be the monk’s doing?’
Ayaṃ, bhikkhave, pañcamo ādīnavo rājantepurappavesane. (5)	This is the fifth drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rājā nīcaṭṭhāniyaṃ ucce ṭhāne ṭhapeti.	Furthermore, the king promotes someone to a higher position.
Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti:	Those who are upset by this think:
‘rājā kho pabbajitena saṃsaṭṭho.	‘The king is close to that monk.
Siyā nu kho pabbajitassa kamman’ti.	Could this be the monk’s doing?’
Ayaṃ, bhikkhave, chaṭṭho ādīnavo rājantepurappavesane. (6)	This is the sixth drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rājā uccaṭṭhāniyaṃ nīce ṭhāne ṭhapeti.	Furthermore, the king demotes someone to a lower position.
Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti:	Those who are upset by this think:
‘rājā kho pabbajitena saṃsaṭṭho.	‘The king is close to that monk.
Siyā nu kho pabbajitassa kamman’ti.	Could this be the monk’s doing?’
Ayaṃ, bhikkhave, sattamo ādīnavo rājantepurappavesane. (7)	This is the seventh drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rājā akāle senaṃ uyyojeti.	Furthermore, the king dispatches the army at the wrong time.
Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti:	Those who are upset by this think:
‘rājā kho pabbajitena saṃsaṭṭho.	‘The king is close to that monk.
Siyā nu kho pabbajitassa kamman’ti.	Could this be the monk’s doing?’
Ayaṃ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane. (8)	This is the eighth drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rājā kāle senaṃ uyyojetvā antarāmaggato nivattāpeti.	Furthermore, the king dispatches the army at the right time, but orders it to turn back while still on the road.
Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti:	Those who are upset by this think:
‘rājā kho pabbajitena saṃsaṭṭho.	‘The king is close to that monk.
Siyā nu kho pabbajitassa kamman’ti.	Could this be the monk’s doing?’
Ayaṃ, bhikkhave, navamo ādīnavo rājantepurappavesane. (9)	This is the ninth drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rañño antepuraṃ hatthisammaddaṃ assasammaddaṃ rathasammaddaṃ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni.	Furthermore, in the royal harem there is a trampling of elephants, horses, and chariots, as well as arousing sights, sounds, smells, tastes, and touches that are not appropriate for a monk.
Ayaṃ, bhikkhave, dasamo ādīnavo rājantepurappavesane.	This is the tenth drawback of entering a royal harem.
Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane”ti. (10)	These are the ten drawbacks of entering a royal harem.”

❧

AN 10.46 Sakka: With the Sakyans

46. Sakkasutta	46. With the Sakyans
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho sambahulā sakkā upāsakā tadahuposathe yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sakke upāsake bhagavā etadavoca:	Then on the sabbath several Sakyan lay followers went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“api nu tumhe, sakkā, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasathā”ti?	“Sakyans, do you observe the sabbath with its eight factors?”
“Appekadā mayaṃ, bhante, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasāma, appekadā na upavasāmā”ti.	“Sir, sometimes we do, sometimes we don’t.”
“Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasatha.	“That’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t.
Taṃ kiṃ maññatha, sakkā,	What do you think, Sakyans?
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ aḍḍhakahāpaṇaṃ nibbiseyya.	Take a man who earns half a dollar for an honest day’s work.
Dakkho puriso uṭṭhānasampannoti alaṃvacanāyā”ti?	Is this enough to call him an expert and industrious man?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, sakkā,	“What do you think, Sakyans?
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ kahāpaṇaṃ nibbiseyya.	Take a man who earns a dollar for an honest day’s work.
Dakkho puriso uṭṭhānasampannoti alaṃvacanāyā”ti?	Is this enough to call him an expert and industrious man?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, sakkā,	“What do you think, Sakyans?
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ dve kahāpaṇe nibbiseyya …	Take a man who, for an honest day’s work, earns two dollars …
tayo kahāpaṇe nibbiseyya …	three dollars …
cattāro kahāpaṇe nibbiseyya …	four dollars …
pañca kahāpaṇe nibbiseyya …	five dollars …
cha kahāpaṇe nibbiseyya …	six dollars …
satta kahāpaṇe nibbiseyya …	seven dollars …
aṭṭha kahāpaṇe nibbiseyya …	eight dollars …
nava kahāpaṇe nibbiseyya …	nine dollars …
dasa kahāpaṇe nibbiseyya …	ten dollars …
vīsa kahāpaṇe nibbiseyya …	twenty dollars …
tiṃsa kahāpaṇe nibbiseyya …	thirty dollars …
cattārīsaṃ kahāpaṇe nibbiseyya …	forty dollars …
paññāsaṃ kahāpaṇe nibbiseyya …	fifty dollars …
kahāpaṇasataṃ nibbiseyya.	a hundred dollars.
Dakkho puriso uṭṭhānasampannoti alaṃvacanāyā”ti?	Is this enough to call him an expert and industrious man?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, sakkā,	“What do you think, Sakyans?
api nu so puriso divase divase kahāpaṇasataṃ kahāpaṇasahassaṃ nibbisamāno laddhaṃ laddhaṃ nikkhipanto vassasatāyuko vassasatajīvī mahantaṃ bhogakkhandhaṃ adhigaccheyyā”ti?	Suppose that man earned a hundred or a thousand dollars every day and saved it all up. If he lived for a hundred years, would he not accumulate a large mass of wealth?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññatha, sakkā,	“What do you think, Sakyans?
api nu so puriso bhogahetu bhoganidānaṃ bhogādhikaraṇaṃ ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhappaṭisaṃvedī vihareyyā”ti?	Would that man, on account of that wealth, experience perfect happiness for a single day or night, or even half a day or night?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kissa hetu”?	“Why is that?”
“Kāmā hi, bhante, aniccā tucchā musā mosadhammā”ti.	“Because sensual pleasures, sir, are impermanent, baseless, false, and deceptive.”
“Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya.	“But take one of my disciples who lives diligent, ardent, and resolute for ten years, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years.
So ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno.	And they could become a once-returner or a non-returner, or guaranteed a stream-enterer.
Tiṭṭhantu, sakkā, dasa vassāni.	Let alone ten years,
Idha mama sāvako nava vassāni …	take one of my disciples who lives diligent, ardent, and resolute for nine years …
aṭṭha vassāni …	eight years …
satta vassāni …	seven years …
cha vassāni …	six years …
pañca vassāni …	five years …
cattāri vassāni …	four years …
tīṇi vassāni …	three years …
dve vassāni …	two years …
ekaṃ vassaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhatu, sakkā, ekaṃ vassaṃ.	one year …
Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa māsā.	ten months …
Idha mama sāvako nava māse …	nine months …
aṭṭha māse …	eight months …
satta māse …	seven months …
cha māse …	six months …
pañca māse …	five months …
cattāro māse …	four months …
tayo māse …	three months …
dve māse …	two months …
ekaṃ māsaṃ …	one month …
aḍḍhamāsaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhatu, sakkā, aḍḍhamāso.	a fortnight …
Idha mama sāvako dasa rattindive appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa rattindivā.	ten days …
Idha mama sāvako nava rattindive …	nine days …
aṭṭha rattindive …	eight days …
satta rattindive …	seven days …
cha rattindive …	six days …
pañca rattindive …	five days …
cattāro rattindive …	four days …
tayo rattindive …	three days …
dve rattindive …	two days …
ekaṃ rattindivaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno.	Let alone two days, take one of my disciples who lives diligent, ardent, and resolute for one day, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. And they could become a once-returner or a non-returner, or guaranteed a stream-enterer.
Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasathā”ti.	It’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t.”
“Ete mayaṃ, bhante, ajjatagge aṭṭhaṅgasamannāgataṃ uposathaṃ upavasissāmā”ti.	“Well, sir, from this day forth we will observe the sabbath with its eight factors.”

❧

AN 10.47 Mahāli: With Mahāli

47. Mahālisutta	47. With Mahāli
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho mahāli licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca:	Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?	“What is the cause, sir, what is the reason for doing bad deeds, for performing bad deeds?”
“Lobho kho, mahāli, hetu, lobho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.	“Greed is a cause, Mahāli, greed is a reason for doing bad deeds, for performing bad deeds.
Doso kho, mahāli, hetu, doso paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.	Hate is a cause of bad deeds …
Moho kho, mahāli, hetu, moho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.	Delusion is a cause of bad deeds …
Ayoniso manasikāro kho, mahāli, hetu, ayoniso manasikāro paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.	Improper attention is a cause of bad deeds …
Micchāpaṇihitaṃ kho, mahāli, cittaṃ hetu, micchāpaṇihitaṃ cittaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti.	A wrongly directed mind is a cause of bad deeds …
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti.	This is the cause, Mahāli, this is the reason for doing bad deeds, for performing bad deeds.”
“Ko pana, bhante, hetu ko paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā”ti?	“What is the cause, sir, what is the reason for doing good deeds, for performing good deeds?”
“Alobho kho, mahāli, hetu, alobho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.	“Contentment is a cause, Mahāli, contentment is a reason for doing good deeds, for performing good deeds.
Adoso kho, mahāli, hetu, adoso paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.	Love is a cause of good deeds …
Amoho kho, mahāli, hetu, amoho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.	Understanding is a cause of good deeds …
Yoniso manasikāro kho, mahāli, hetu, yoniso manasikāro paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.	Proper attention is a cause of good deeds …
Sammāpaṇihitaṃ kho, mahāli, cittaṃ hetu, sammāpaṇihitaṃ cittaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.	A rightly directed mind is a cause of good deeds …
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.	This is the cause, Mahāli, this is the reason for doing good deeds, for performing good deeds.
Ime ca, mahāli, dasa dhammā loke na saṃvijjeyyuṃ, nayidha paññāyetha adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā.	If these ten things were not found in the world, we wouldn’t see either non-Dharmic and immoral conduct, or Dharmic and moral conduct.
Yasmā ca kho, mahāli, ime dasa dhammā loke saṃvijjanti, tasmā paññāyati adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā”ti.	But since these ten things are found in the world, we see both non-Dharmic and immoral conduct, and Dharmic and moral conduct.”

AN 10.48 Pabbajitaabhiṇha: Ten Regular Reflections for a Renunciate

48. Pabbajitaabhiṇhasutta	48. Ten Regular Reflections for a Renunciate
“Dasayime, bhikkhave, dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā.	“monks, one who has gone forth should often reflect on these ten Dharmas.
Katame dasa?	Which ten?

(1. Free from class discrimination )

‘Vevaṇṇiyamhi ajjhupagato’ti	‘I have achieved freedom from class.’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (1)	One who has gone forth should often reflect on this.

(2. Livelihood depends on others )

‘Parapaṭibaddhā me jīvikā’ti	‘My livelihood is tied up with others.’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (2)	One who has gone forth should often reflect on this.

(3. Behavior should be better )

‘Añño me ākappo karaṇīyo’ti	‘My behavior should be different.’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (3)	One who has gone forth should often reflect on this.

(4. Virtue blameless )

‘Kacci nu kho me attā sīlato na upavadatī’ti	‘I hope there’s no reason to blame myself when it comes to ethical conduct?’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (4)	One who has gone forth should often reflect on this.

(5. Wise friends think my virtue blameless )

‘Kacci nu kho maṃ anuvicca viññū sabrahmacārī sīlato na upavadantī’ti	‘I hope that, after examination, sensible spiritual companions don’t reproach any aspect of my ethics?’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (5)	One who has gone forth should often reflect on this.

(6. I will be parted from those I love )

‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti	‘I must be parted and separated from all I hold dear and beloved.’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (6)	One who has gone forth should often reflect on this.

(7. It’s karma, sucka! kamma-s-saka )

‘Kammassakomhi kammadāyādo	‘I am the owner of my deeds and heir to my deeds.
kammayoni kammabandhu kammapaṭisaraṇo,	Deeds are my womb, my relative, and my refuge.
yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmī’ti	I shall be the heir of whatever deeds I do, whether good or bad.’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (7)	One who has gone forth should often reflect on this.

(8. Time flies, am I improving? )

‘Kathaṃbhūtassa me rattindivā vītivattantī’ti	‘As the days and nights flit by, what sort of person am I becoming?’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (8)	One who has gone forth should often reflect on this.

(9. Do I enjoy empty huts? )

‘Kacci nu kho ahaṃ suññāgāre abhiramāmī’ti	‘Do I love to stay in empty huts?’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (9)	One who has gone forth should often reflect on this.

(10. Can I die in peace and achieved? )

‘Atthi nu kho me uttari manussa-dhammo	‘Do I have any superhuman
Alam-ariya-ñāṇa-dassana-viseso adhigato,	distinctions in knowledge and vision worthy of the noble ones,
yenāhaṃ pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī’ti	so that when my spiritual companions question me on my deathbed I will not be embarrassed?’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (10)	One who has gone forth should often reflect on this.

(conclusion )

Ime kho, bhikkhave, dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā”ti.

One who has gone forth should often reflect on these ten Dharmas.”

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AN 10.49 Sarīraṭṭhadhamma: Existing Because of the Body

49. Sarīraṭṭhadhammasutta	49. Existing Because of the Body
“Dasayime, bhikkhave, dhammā sarīraṭṭhā.	“monks, these ten things exist because of the body.
Katame dasa?	What ten?
Sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo, kāyasaṃvaro, vacīsaṃvaro, ājīvasaṃvaro, ponobhaviko bhavasaṅkhāro—	Cold, heat, hunger, thirst, feces, urine, restraint of body, speech, and livelihood, and the will to live associated with ongoing rebirth.
ime kho, bhikkhave, dasa dhammā sarīraṭṭhā”ti.	These ten things exist because of the body.”

AN 10.50 Bhaṇḍana: Arguments

50. Bhaṇḍanasutta	50. Arguments
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.	Now at that time, after the meal, on return from alms-round, several monks sat together in the meeting hall. They were arguing, quarreling, and disputing, wounding each other with barbed words.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	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,
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?	“monks, what were you sitting talking about just now? What conversation was unfinished?”
“Idha mayaṃ, bhante, pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharāmā”ti.	“Sir, after the meal, on return from alms-round, we sat together in the meeting hall, arguing, quarreling, and disputing, wounding each other with barbed words.”
“Na kho panetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā vihareyyātha.	“monks, this is not appropriate for you people of good families who have gone forth in faith from the lay life to homelessness.
Dasayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.	There are ten warm-hearted qualities that make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Katame dasa?	What ten?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	Firstly, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Yampi, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu,	When a monk is ethical,
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (1)	this warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, bhikkhave, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (2)	Furthermore, a monk is very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. …
Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (3)	Furthermore, a monk has good friends, companions, and associates. …
Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (4)	Furthermore, a monk is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. …
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (5)	Furthermore, a monk is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. …
Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (6)	Furthermore, a monk loves the Dharmas and is a delight to converse with, being full of joy in The Dharma and training. …
Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (7)	Furthermore, a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas. …
Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, ayampi dhammo sāraṇīyo … pe … saṃvattati. (8)	Furthermore, a monk is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. …
Puna caparaṃ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yampi, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā, ayampi dhammo sāraṇīyo … pe … saṃvattati. (9)	Furthermore, a monk is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago. …
Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā,	When a monk is wise,
ayampi dhammo sāraṇīyo … pe … saṃvattati. (10)	this warm-hearted quality makes for fondness and respect, helping the Saṅgha to live in harmony and unity, without quarreling.
Ime kho, bhikkhave, dasa dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī”ti.	These ten warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 6 Sacitta: Your Own Mind

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6. Sacittavagga

6. Your Own Mind

AN 10.51 Sacitta: Your Own Mind

51. Sacittasutta	51. Your Own Mind
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— evañhi vo, bhikkhave, sikkhitabbaṃ.	“monks, if a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?	And how is a monk skilled in the ways of their own mind?
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.	Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo:	But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
‘lābhā vata me, parisuddhaṃ vata me’ti.	‘How fortunate that I’m clean!’
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:	In the same way, checking is very helpful for a monk’s skillful Dharmas.
‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmī’ti.	‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often corrupted in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often undistractify-&-lucidifyd in samādhi or not?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows this:
‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṅkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not undistractify-&-lucidifyd in samādhi.’ In order to give up those bad, unskillful Dharmas, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Evamevaṃ kho tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows this:
‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṅkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti.	‘I am often content, kind-hearted, free of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and undistractify-&-lucidifyd in samādhi.’ Grounded on those skillful Dharmas, they should practice meditation further to end the defilements.”

AN 10.52 Sāriputta: With Sāriputta

52. Sāriputtasutta	52. With Sāriputta
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— evañhi vo, āvuso, sikkhitabbaṃ.	“monks, if a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti?	And how is a monk skilled in the ways of their own mind?
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.	Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo:	But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
‘lābhā vata me, parisuddhaṃ vata me’ti.	‘How fortunate that I’m clean!’
Evamevaṃ kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:	In the same way, checking is very helpful for a monk’s skillful Dharmas.
‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.	‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often undistractify-&-lucidifyd in samādhi or not?’
Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows this:
‘abhijjhālu bahulaṃ viharāmi … pe … asamāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not undistractify-&-lucidifyd in samādhi.’ In order to give up those bad, unskillful Dharmas, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Evamevaṃ kho, āvuso, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows this:
‘anabhijjhālu bahulaṃ viharāmi … pe … samāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti.	‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and undistractify-&-lucidifyd in samādhi.’ Grounded on those skillful Dharmas, they should practice meditation further to end the defilements.”

AN 10.53 Ṭhiti: Stagnation

53. Ṭhitisutta	53. Stagnation
“Ṭhitimpāhaṃ, bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṃ.	“monks, I don’t praise stagnation in skillful Dharmas, let alone decline.
Vuḍḍhiñca kho ahaṃ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ.	I praise growth in skillful Dharmas, not stagnation or decline.
Kathañca, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi?	And how is there decline in skillful Dharmas, not stagnation or growth?
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti.	It’s when a monk has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor grow in them.
Hānimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no vuḍḍhiṃ.	I call this decline in skillful Dharmas, not stagnation or growth.
Evaṃ kho, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi.	This is how there’s decline in skillful Dharmas, not stagnation or growth.
Kathañca, bhikkhave ṭhiti hoti kusalesu dhammesu, no hāni no vuḍḍhi?	And how is there stagnation in skillful Dharmas, not decline or growth?
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti.	It’s when a monk has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither decline nor grow in them.
Ṭhitimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no hāniṃ no vuḍḍhiṃ.	I call this stagnation in skillful Dharmas, not decline or growth.
Evaṃ kho, bhikkhave, ṭhiti hoti kusalesu dhammesu, no vuḍḍhi no hāni.	This is how there’s stagnation in skillful Dharmas, not decline or growth.
Kathañca, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni?	And how is there growth in skillful Dharmas, not stagnation or decline?
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti.	It’s when a monk has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor decline in them.
Vuḍḍhimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ.	I call this growth in skillful Dharmas, not stagnation or decline.
Evaṃ kho, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni.	This is how there’s growth in skillful Dharmas, not stagnation or decline.
No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— evañhi vo, bhikkhave, sikkhitabbaṃ.	If a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?	And how is a monk skilled in the ways of their own mind?
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.	Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo:	But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
‘lābhā vata me, parisuddhaṃ vata me’ti.	‘How fortunate that I’m clean!’
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:	In the same way, checking is very helpful for a monk’s skillful Dharmas.
‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.	‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often undistractify-&-lucidifyd in samādhi or not?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows this:
‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṅkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not undistractify-&-lucidifyd in samādhi.’ In order to give up those bad, unskillful Dharmas, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows this:
‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṅkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti.	‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and undistractify-&-lucidifyd in samādhi.’ Grounded on those skillful Dharmas, they should practice meditation further to end the defilements.”

❧

AN 10.54 Samatha: Serenity

54. Samathasutta	54. Serenity
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— evañhi vo, bhikkhave, sikkhitabbaṃ.	“monks, if a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?	And how is a monk skilled in the ways of their own mind?
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.	Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo:	But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
‘lābhā vata me, parisuddhaṃ vata me’ti.	‘How fortunate that I’m clean!’
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:	In the same way, checking is very helpful for a monk’s skillful Dharmas.
‘lābhī nu khomhi ajjhattaṃ cetosamathassa, na nu khomhi lābhī ajjhattaṃ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.	‘Do I have internal serenity of heart or not? Do I have the higher wisdom of discernment of dharmas or not?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows this:
‘lābhīmhi ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.	‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment.
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows this:
‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassā’ti, tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo.	‘I have discernment but not serenity.’ Grounded on discernment, they should practice meditation to get serenity.
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.	After some time they have both serenity and discernment.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows this:
‘na lābhī ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	‘I have neither serenity nor discernment.’ In order to get those skillful Dharmas, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	In the same way, in order to get those skillful Dharmas, that person should apply outstanding enthusiasm …
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows this:
‘lābhīmhi ajjhattaṃ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.	‘I have both serenity and discernment.’ Grounded on those skillful Dharmas, they should practice meditation further to end the defilements.
Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two kinds of robes:
sevitabbampi asevitabbampi.	those you should wear, and those you shouldn’t wear.
Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two kinds of almsfood:
sevitabbampi asevitabbampi.	that which you should eat, and that which you shouldn’t eat.
Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two kinds of lodging:
sevitabbampi asevitabbampi.	those you should frequent, and those you shouldn’t frequent.
Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two kinds of market town:
sevitabbampi asevitabbampi.	those you should frequent, and those you shouldn’t frequent.
Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two kinds of country:
sevitabbampi asevitabbampi.	those you should frequent, and those you shouldn’t frequent.
Puggalampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two kinds of people:
sevitabbampi asevitabbampi.	those you should frequent, and those you shouldn’t frequent.
‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of robes:
sevitabbampi asevitabbampī’ti,	those you should wear, and those you shouldn’t wear.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā cīvaraṃ:	Take a robe of which you know this:
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ cīvaraṃ na sevitabbaṃ.	‘When I wear this robe, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not wear that kind of robe.
Tattha yaṃ jaññā cīvaraṃ:	Take a robe of which you know this:
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ cīvaraṃ sevitabbaṃ.	‘When I wear this robe, unskillful Dharmas decline, and skillful Dharmas grow.’ You should wear that kind of robe.
‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of robes:
sevitabbampi asevitabbampī’ti,	those you should wear, and those you shouldn’t wear.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of almsfood:
sevitabbampi asevitabbampī’ti,	that which you should eat, and that which you shouldn’t eat.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā piṇḍapātaṃ:	Take almsfood of which you know this:
‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo.	‘When I eat this almsfood, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not eat that kind of almsfood.
Tattha yaṃ jaññā piṇḍapātaṃ:	Take almsfood of which you know this:
‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo.	‘When I eat this almsfood, unskillful Dharmas decline, and skillful Dharmas grow.’ You should eat that kind of almsfood.
‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of almsfood:
sevitabbampi asevitabbampī’ti,	that which you should eat, and that which you shouldn’t eat.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of lodging:
sevitabbampi asevitabbampī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā senāsanaṃ:	Take a lodging of which you know this:
‘idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ senāsanaṃ na sevitabbaṃ.	‘When I frequent this lodging, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of lodging.
Tattha yaṃ jaññā senāsanaṃ:	Take a lodging of which you know this:
‘idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ senāsanaṃ sevitabbaṃ.	‘When I frequent this lodging, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of lodging.
‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of lodging:
sevitabbampi asevitabbampī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of market town:
sevitabbampi asevitabbampī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā gāmanigamaṃ:	Take a market town of which you know this:
‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo.	‘When I frequent this market town, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of market town.
Tattha yaṃ jaññā gāmanigamaṃ:	Take a market town of which you know this:
‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo.	‘When I frequent this market town, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of market town.
‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of market town:
sevitabbampi asevitabbampī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of country:
sevitabbampi asevitabbampī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā janapadapadesaṃ:	Take a country of which you know this:
‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo.	‘When I frequent this country, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of country.
Tattha yaṃ jaññā janapadapadesaṃ:	Take a country of which you know this:
‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo.	‘When I frequent this country, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of country.
‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of country:
sevitabbampi asevitabbampī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of people:
sevitabbampi asevitabbampī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tattha yaṃ jaññā puggalaṃ:	Take a person of whom you know this:
‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo.	‘When I frequent this person, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of person.
Tattha yaṃ jaññā puggalaṃ:	Take a person of whom you know this:
‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo.	‘When I frequent this person, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of person.
‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of people:
sevitabbampi asevitabbampī’ti,	those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

❧

AN 10.55 Parihāna: Decline

55. Parihānasutta	55. Decline
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“‘Parihānadhammo puggalo, parihānadhammo puggalo’ti, āvuso, vuccati.	“Reverends, they speak of a person liable to decline,
‘Aparihānadhammo puggalo, aparihānadhammo puggalo’ti, āvuso, vuccati.	and one not liable to decline.
Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā, kittāvatā ca pana aparihānadhammo puggalo vutto bhagavatā”ti?	But how did the Buddha define a person liable to decline, and one not liable to decline?”
“Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.	“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho.	May Venerable Sāriputta himself please clarify the meaning of this.
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.	The monks will listen and remember it.”
“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Then listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Yes, reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā?	“How did the Buddha define a person liable to decline?
Idhāvuso, bhikkhu assutañceva dhammaṃ na suṇāti, sutā cassa dhammā sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa na samudācaranti, aviññātañceva na vijānāti.	It’s when a monk doesn’t get to hear a teaching they haven’t heard before. They forget those Dharmas they have heard. They don’t keep rehearsing the Dharmas they’ve already got to know. And they don’t come to understand what they haven’t understood before.
Ettāvatā kho, āvuso, parihānadhammo puggalo vutto bhagavatā.	That’s how the Buddha defined a person liable to decline.
Kittāvatā ca panāvuso, aparihānadhammo puggalo vutto bhagavatā?	And how did the Buddha define a person not liable to decline?
Idhāvuso, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa samudācaranti, aviññātañceva vijānāti.	It’s when a monk gets to hear a teaching they haven’t heard before. They remember those Dharmas they have heard. They keep rehearsing the Dharmas they’ve already got to know. And they come to understand what they haven’t understood before.
Ettāvatā kho, āvuso, aparihānadhammo puggalo vutto bhagavatā.	That’s how the Buddha defined a person not liable to decline.
No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— evañhi vo, āvuso, sikkhitabbaṃ.	If a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti?	And how is a monk skilled in the ways of their own mind?
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.	Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo:	But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
‘lābhā vata me, parisuddhaṃ vata me’ti.	‘How fortunate that I’m clean!’
Evameva kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:	In the same way, checking is very helpful for a monk’s skillful Dharmas.
‘anabhijjhālu nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, asaṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ dhammapāmojjassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ cetosamathassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṃvijjati nu kho me eso dhammo udāhu no’ti.	‘Is contentment often found in me or not? Is kind-heartedness often found in me or not? Is freedom from dullness and drowsiness often found in me or not? Is calm often found in me or not? Is confidence often found in me or not? Is love often found in me or not? Is purity of mind often found in me or not? Is internal joy with The Dharma found in me or not? Is internal serenity of heart found in me or not? Is the higher wisdom of discernment of dharmas found in me or not?’
Sace pana, āvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	Suppose a checking monk doesn’t see any of these skillful Dharmas in themselves. In order to get them they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Evamevaṃ kho, āvuso, tena bhikkhunā sabbesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	In the same way, they should apply outstanding enthusiasm to get those skillful Dharmas …
Sace panāvuso, bhikkhu paccavekkhamāno ekacce kusale dhamme attani samanupassati, ekacce kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	Suppose a checking monk sees some of these skillful Dharmas in themselves, but doesn’t see others. Grounded on the skillful Dharmas they see, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning in order to get the skillful Dharmas they don’t see.
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Evamevaṃ kho, āvuso, tena bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	In the same way, grounded on the skillful Dharmas they see, they should apply outstanding enthusiasm to get those skillful Dharmas they don’t see.
Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti.	But suppose a checking monk sees all of these skillful Dharmas in themselves. Grounded on all these skillful Dharmas they should practice meditation further to end the defilements.”

❧

AN 10.56 Paṭhamasaññā: Perceptions (1st)

56. Paṭhamasaññāsutta	56. Perceptions (1st)
“Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā dasa?	What ten?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā—	The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation.
imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

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AN 10.57 Dutiyasaññā: Perceptions (2nd)

57. Dutiyasaññāsutta	57. Perceptions (2nd)
“Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā dasa?	What ten?
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vicchiddakasaññā, uddhumātakasaññā—	The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse.
imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

AN 10.58 Mūlaka: Rooted

58. Mūlakasutta	58. Rooted
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow other paths were to ask:
‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā, kiṃogadhā sabbe dhammā, kiṃpariyosānā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti?	‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ How would you answer them?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow other paths were to ask:
‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃ adhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā, kiṃogadhā sabbe dhammā, kiṃpariyosānā sabbe dhammā’ti,	‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’
evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	You should answer them:
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti.	‘Reverends, all things are rooted in desire. Attention produces them. Contact is their origin. Feeling is their meeting place. undistractible-lucidity is their chief. rememberfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in the deathless. And nirvana is their final end.’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.	When questioned by wanderers who follow other paths, that’s how you should answer them.”

AN 10.59 Pabbajjā: Going Forth

59. Pabbajjāsutta	59. Going Forth
“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	“So you should train like this:
‘yathāpabbajjāparicitañca no cittaṃ bhavissati, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassanti;	‘Our minds will be consolidated as they were when we went forth, and arisen bad unskillful Dharmas will not occupy our minds.
aniccasaññāparicitañca no cittaṃ bhavissati, anattasaññāparicitañca no cittaṃ bhavissati, asubhasaññāparicitañca no cittaṃ bhavissati, ādīnavasaññāparicitañca no cittaṃ bhavissati, lokassa samañca visamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, pahānasaññāparicitañca no cittaṃ bhavissati, virāgasaññāparicitañca no cittaṃ bhavissati, nirodhasaññāparicitañca no cittaṃ bhavissatī’ti—	Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is just and unjust in the world, our minds will be consolidated in that perception. Knowing about continued existence and ending of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’
evañhi vo, bhikkhave, sikkhitabbaṃ.	That’s how you should train.
Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṃ hoti na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṃ hoti, anattasaññāparicitañca cittaṃ hoti, asubhasaññāparicitañca cittaṃ hoti, ādīnavasaññāparicitañca cittaṃ hoti, lokassa samañca visamañca ñatvā taṃsaññāparicitañca cittaṃ hoti, lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca cittaṃ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca cittaṃ hoti, pahānasaññāparicitañca cittaṃ hoti, virāgasaññāparicitañca cittaṃ hoti, nirodhasaññāparicitañca cittaṃ hoti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	When your minds are consolidated in these ten perceptions, you can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”

AN 10.60 Girimānanda: With Girimānanda

60. Girimānandasutta	60. With Girimānanda
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno.	Now at that time Venerable Girimānanda was sick, suffering, gravely ill.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno.	“Sir, Venerable Girimānanda is sick, suffering, gravely ill.
Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṃ upādāyā”ti.	Sir, please go to Venerable Girimānanda out of compassion.”
“Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya.	“Ānanda, if you were to recite to the monk Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.
Katamā dasa?	What ten?
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.	The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, non-desire for all conditions, and rememberfulness of breathing.
Katamā cānanda, aniccasaññā?	And what is the perception of impermanence?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘rūpaṃ aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccan’ti.	‘Form, feeling, perception, co-doings, and consciousness are impermanent.’
Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati.	And so they meditate observing impermanence in the five grasping aggregates.
Ayaṃ vuccatānanda, aniccasaññā. (1)	This is called the perception of impermanence.
Katamā cānanda, anattasaññā?	And what is the perception of not-self?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘cakkhu anattā, rūpā anattā, sotaṃ anattā, saddā anattā, ghānaṃ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti.	‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and thoughts are not-self.’
Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati.	And so they meditate observing not-self in the six interior and exterior sense fields.
Ayaṃ vuccatānanda, anattasaññā. (2)	This is called the perception of not-self.
Katamā cānanda, asubhasaññā?	And what is the perception of ugliness?
Idhānanda, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānāppakārassa asucino paccavekkhati:	It’s when a monk examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ, pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.	‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Iti imasmiṃ kāye asubhānupassī viharati.	And so they meditate observing ugliness in this body.
Ayaṃ vuccatānanda, asubhasaññā. (3)	This is called the perception of ugliness.
Katamā cānanda, ādīnavasaññā?	And what is the perception of drawbacks?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘bahudukkho kho ayaṃ kāyo bahuādīnavo. Iti imasmiṃ kāye vividhā ābādhā uppajjanti, seyyathidaṃ—	‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following.
cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo’ti.	Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’
Iti imasmiṃ kāye ādīnavānupassī viharati.	And so they meditate observing drawbacks in this body.
Ayaṃ vuccatānanda, ādīnavasaññā. (4)	This is called the perception of drawbacks.
Katamā cānanda, pahānasaññā?	And what is the perception of giving up?
Idhānanda, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, and they don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Ayaṃ vuccatānanda, pahānasaññā. (5)	This is called the perception of giving up.
Katamā cānanda, virāgasaññā?	And what is the perception of fading away?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, nirvana.’
Ayaṃ vuccatānanda, virāgasaññā. (6)	This is called the perception of fading away.
Katamā cānanda, nirodhasaññā?	And what is the perception of cessation?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, nirvana.’
Ayaṃ vuccatānanda, nirodhasaññā. (7)	This is called the perception of cessation.
Katamā cānanda, sabbaloke anabhiratasaññā?	And what is the perception of dissatisfaction with the whole world?
Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto.	It’s when a monk lives giving up and not grasping on to the attraction and grasping to the world, the mental dedication, insistence, and underlying tendencies.
Ayaṃ vuccatānanda, sabbaloke anabhiratasaññā. (8)	This is called the perception of dissatisfaction with the whole world.
Katamā cānanda, sabbasaṅkhāresu anicchāsaññā?	And what is the perception of non-desire for all conditions?
Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati.	It’s when a monk is horrified, repelled, and disgusted with all conditions.
Ayaṃ vuccatānanda, sabbasaṅkhāresu anicchāsaññā. (9)	This is called the perception of non-desire for all conditions.
Katamā cānanda, ānāpānassati?	And what is rememberfulness of breathing?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, with their body straight, and establishes rememberfulness right there.
So satova assasati satova passasati.	Just rememberful, they breathe in. rememberful, they breathe out.
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.	When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’
Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti. Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.	When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’
‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.	They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body.
‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.	They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion.
‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati. ‘Pītipaṭisaṃvedī passasissāmī’ti sikkhati.	They practice breathing in experiencing rapture. They practice breathing out experiencing rapture.
‘Sukhapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Sukhapaṭisaṃvedī passasissāmī’ti sikkhati.	They practice breathing in experiencing pleasure. They practice breathing out experiencing pleasure.
‘Cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati.	They practice breathing in experiencing these emotions. They practice breathing out experiencing these emotions.
‘Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.	They practice breathing in stilling these emotions. They practice breathing out stilling these emotions.
‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati.	They practice breathing in experiencing the mind. They practice breathing out experiencing the mind.
Abhippamodayaṃ cittaṃ … pe …	They practice breathing in gladdening the mind. They practice breathing out gladdening the mind.
samādahaṃ cittaṃ … pe …	They practice breathing in immersing the mind. They practice breathing out immersing the mind.
vimocayaṃ cittaṃ … pe …	They practice breathing in freeing the mind. They practice breathing out freeing the mind.
aniccānupassī … pe …	They practice breathing in observing impermanence. They practice breathing out observing impermanence.
virāgānupassī … pe …	They practice breathing in observing fading away. They practice breathing out observing fading away.
nirodhānupassī … pe …	They practice breathing in observing cessation. They practice breathing out observing cessation.
‘paṭinissaggānupassī assasissāmī’ti sikkhati. ‘Paṭinissaggānupassī passasissāmī’ti sikkhati.	They practice breathing in observing letting go. They practice breathing out observing letting go.
Ayaṃ vuccatānanda, ānāpānassati. (10)	This is called rememberfulness of breathing.
Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā”ti.	If you were to recite to the monk Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.”
Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā yenāyasmā girimānando tenupasaṅkami; upasaṅkamitvā āyasmato girimānandassa imā dasa saññā abhāsi.	Then Ānanda, having learned these ten perceptions from the Buddha himself, went to Girimānanda and recited them.
Atha kho āyasmato girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi.	Then after Girimānanda heard these ten perceptions his illness died down on the spot.
Vuṭṭhahi cāyasmā girimānando tamhā ābādhā. Tathā pahīno ca panāyasmato girimānandassa so ābādho ahosīti.	And that’s how he recovered from that illness.
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 7 Yamaka: Pairs

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7. Yamakavagga

7. Pairs

AN 10.61 Avijjā: Ignorance

61. Avijjāsutta	61. Ignorance
“Purimā, bhikkhave, koṭi na paññāyati avijjāya: ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti.	“monks, it is said that no first point of ignorance is evident, before which there was no ignorance, and afterwards it came to be.
Evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā avijjā’ti.	And yet it is evident that there is a specific condition for ignorance.
Avijjampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that ignorance is fueled by something, it’s not unfueled.
Ko cāhāro avijjāya?	And what is the fuel for ignorance?
‘Pañca nīvaraṇā’tissa vacanīyaṃ.	You should say: ‘The five hindrances.’
Pañcapāhaṃ, bhikkhave, nīvaraṇe sāhāre vadāmi, no anāhāre.	I say that the five hindrances are fueled by something, they’re not unfueled.
Ko cāhāro pañcannaṃ nīvaraṇānaṃ?	And what is the fuel for the five hindrances?
‘Tīṇi duccaritānī’tissa vacanīyaṃ.	You should say: ‘The three kinds of misconduct.’
Tīṇipāhaṃ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni.	I say that the three kinds of misconduct are fueled by something, they’re not unfueled.
Ko cāhāro tiṇṇaṃ duccaritānaṃ?	And what is the fuel for the three kinds of misconduct?
‘Indriyaasaṃvaro’tissa vacanīyaṃ.	You should say: ‘Lack of sense restraint.’
Indriyaasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that lack of sense restraint is fueled by something, it’s not unfueled.
Ko cāhāro indriyaasaṃvarassa?	And what is the fuel for lack of sense restraint?
‘Asatāsampajaññan’tissa vacanīyaṃ.	You should say: ‘Lack of rememberfulness and lucid-discerning.’
Asatāsampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that lack of rememberfulness and lucid-discerning is fueled by something, it’s not unfueled.
Ko cāhāro asatāsampajaññassa?	And what is the fuel for lack of rememberfulness and lucid-discerning?
‘Ayonisomanasikāro’tissa vacanīyaṃ.	You should say: ‘Improper attention.’
Ayonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that improper attention is fueled by something, it’s not unfueled.
Ko cāhāro ayonisomanasikārassa?	And what is the fuel for improper attention?
‘Assaddhiyan’tissa vacanīyaṃ.	You should say: ‘Lack of faith.’
Assaddhiyampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that lack of faith is fueled by something, it’s not unfueled.
Ko cāhāro assaddhiyassa?	And what is the fuel for lack of faith?
‘Asaddhammassavanan’tissa vacanīyaṃ.	You should say: ‘Not listening to the true Dharma.’
Asaddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that not listening to the true Dharma is fueled by something, it’s not unfueled.
Ko cāhāro asaddhammassavanassa?	And what is the fuel for not listening to the true Dharma?
‘Asappurisasaṃsevo’tissa vacanīyaṃ.	You should say: ‘Not associating with good people.’
Iti kho, bhikkhave, asappurisasaṃsevo paripūro asaddhammassavanaṃ paripūreti, asaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti;	In this way, when the factor of not associating with good people is fulfilled, it fulfills the factor of not listening to the true Dharma. When the factor of not listening to the true Dharma is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of rememberfulness and lucid-discerning … lack of sense restraint … the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.
evametissā avijjāya āhāro hoti, evañca pāripūri.	That’s the fuel for ignorance, and that’s how it’s fulfilled.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante () taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti;	It’s like when the rain pours down on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.	That’s the fuel for the ocean, and that’s how it’s filled up.
Evamevaṃ kho, bhikkhave, asappurisasaṃsevo paripūro asaddhammassavanaṃ paripūreti, asaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti;	In the same way, when the factor of not associating with good people is fulfilled, it fulfills the factor of not listening to the true Dharma. When the factor of not listening to the true Dharma is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of rememberfulness and lucid-discerning … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.
evametissā avijjāya āhāro hoti, evañca pāripūri.	That’s the fuel for ignorance, and that’s how it’s fulfilled.
Vijjāvimuttimpāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that knowledge and freedom are fueled by something, they’re not unfueled.
Ko cāhāro vijjāvimuttiyā?	And what is the fuel for knowledge and freedom?
‘Satta bojjhaṅgā’tissa vacanīyaṃ.	You should say: ‘The seven awakening factors.’
Sattapāhaṃ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre.	I say that the seven awakening factors are fueled by something, they’re not unfueled.
Ko cāhāro sattannaṃ bojjhaṅgānaṃ?	And what is the fuel for the seven awakening factors?
‘Cattāro satipaṭṭhānā’tissa vacanīyaṃ.	You should say: ‘The four kinds of rememberfulness meditation.’
Cattāropāhaṃ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre.	I say that the four kinds of rememberfulness meditation are fueled by something, they’re not unfueled.
Ko cāhāro catunnaṃ satipaṭṭhānānaṃ?	And what is the fuel for the four kinds of rememberfulness meditation?
‘Tīṇi sucaritānī’tissa vacanīyaṃ.	You should say: ‘The three kinds of good conduct.’
Tīṇipāhaṃ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni.	I say that the three kinds of good conduct are fueled by something, they’re not unfueled.
Ko cāhāro tiṇṇaṃ sucaritānaṃ?	And what is the fuel for the three kinds of good conduct?
‘Indriyasaṃvaro’tissa vacanīyaṃ.	You should say: ‘Sense restraint.’
Indriyasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that sense restraint is fueled by something, it’s not unfueled.
Ko cāhāro indriyasaṃvarassa?	And what is the fuel for sense restraint?
‘Satisampajaññan’tissa vacanīyaṃ.	You should say: ‘rememberfulness and lucid-discerning.’
Satisampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that rememberfulness and lucid-discerning is fueled by something, it’s not unfueled.
Ko cāhāro satisampajaññassa?	And what is the fuel for rememberfulness and lucid-discerning?
‘Yonisomanasikāro’tissa vacanīyaṃ.	You should say: ‘Proper attention.’
Yonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that proper attention is fueled by something, it’s not unfueled.
Ko cāhāro yonisomanasikārassa?	And what is the fuel for proper attention?
‘Saddhā’tissa vacanīyaṃ.	You should say: ‘Faith.’
Saddhampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that faith is fueled by something, it’s not unfueled.
Ko cāhāro saddhāya?	And what is the fuel for faith?
‘Saddhammassavanan’tissa vacanīyaṃ.	You should say: ‘Listening to the true Dharma.’
Saddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that listening to the true Dharma is fueled by something, it’s not unfueled.
Ko cāhāro saddhammassavanassa?	And what is the fuel for listening to the true Dharma?
‘Sappurisasaṃsevo’tissa vacanīyaṃ.	You should say: ‘Associating with good people.’
Iti kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti;	In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true Dharma. When the factor of listening to the true Dharma is fulfilled, it fulfills the factor of faith … proper attention … rememberfulness and lucid-discerning … sense restraint …the three kinds of good conduct … the four kinds of rememberfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.	That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti;	It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.	That’s the fuel for the ocean, and that’s how it’s filled up.
Evamevaṃ kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti;	In the same way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true Dharma. When the factor of listening to the true Dharma is fulfilled, it fulfills the factor of faith … proper attention … rememberfulness and lucid-discerning … sense restraint …the three kinds of good conduct … the four kinds of rememberfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti.	That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.”

❧

AN 10.62 Taṇhā: Craving

62. Taṇhāsutta	62. Craving
“Purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya: ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti.	“monks, it is said that no first point of craving for continued existence is evident, before which there was no craving for continued existence, and afterwards it came to be.
Evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā bhavataṇhā’ti.	And yet it is evident that there is a specific condition for craving for continued existence.
Bhavataṇhampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that craving for continued existence is fueled by something, it’s not unfueled.
Ko cāhāro bhavataṇhāya?	And what is the fuel for craving for continued existence?
‘Avijjā’tissa vacanīyaṃ.	You should say: ‘Ignorance.’
Avijjampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that ignorance is fueled by something, it’s not unfueled.
Ko cāhāro avijjāya?	And what is the fuel for ignorance?
‘Pañca nīvaraṇā’tissa vacanīyaṃ.	You should say: ‘The five hindrances.’
Pañca nīvaraṇepāhaṃ, bhikkhave, sāhāre vadāmi, no anāhāre.	I say that the five hindrances are fueled by something, they’re not unfueled.
Ko cāhāro pañcannaṃ nīvaraṇānaṃ?	And what is the fuel for the five hindrances?
‘Tīṇi duccaritānī’tissa vacanīyaṃ.	You should say: ‘The three kinds of misconduct.’
Tīṇipāhaṃ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni.	I say that the three kinds of misconduct are fueled by something, they’re not unfueled.
Ko cāhāro tiṇṇannaṃ duccaritānaṃ?	And what is the fuel for the three kinds of misconduct?
‘Indriyaasaṃvaro’tissa vacanīyaṃ.	You should say: ‘Lack of sense restraint.’
Indriyaasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that lack of sense restraint is fueled by something, it’s not unfueled.
Ko cāhāro indriyaasaṃvarassa?	And what is the fuel for lack of sense restraint?
‘Asatāsampajaññan’tissa vacanīyaṃ.	You should say: ‘Lack of rememberfulness and lucid-discerning.’
Asatāsampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that lack of rememberfulness and lucid-discerning is fueled by something, it’s not unfueled.
Ko cāhāro asatā sampajaññassa?	And what is the fuel for lack of rememberfulness and lucid-discerning?
‘Ayonisomanasikāro’tissa vacanīyaṃ.	You should say: ‘Improper attention.’
Ayonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that improper attention is fueled by something, it’s not unfueled.
Ko cāhāro ayonisomanasikārassa?	And what is the fuel for improper attention?
‘Assaddhiyan’tissa vacanīyaṃ.	You should say: ‘Lack of faith.’
Assaddhiyampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that lack of faith is fueled by something, it’s not unfueled.
Ko cāhāro assaddhiyassa?	And what is the fuel for lack of faith?
‘Assaddhammassavanan’tissa vacanīyaṃ.	You should say: ‘Listening to an untrue Dharma.’
Assaddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that listening to an untrue Dharma is fueled by something, it’s not unfueled.
Ko cāhāro assaddhammassavanassa?	And what is the fuel for listening to an untrue Dharma?
‘Asappurisasaṃsevo’tissa vacanīyaṃ.	You should say: ‘Associating with bad people.’
Iti kho, bhikkhave, asappurisasaṃsevo paripūro assaddhammassavanaṃ paripūreti, assaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti, avijjā paripūrā bhavataṇhaṃ paripūreti;	In this way, when the factor of associating with bad people is fulfilled, it fulfills the factor of listening to an untrue Dharma. When the factor of listening to an untrue Dharma is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of rememberfulness and lucid-discerning … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.
evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.	That’s the fuel for craving for continued existence, and that’s how it’s fulfilled.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti;	It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.	That’s the fuel for the ocean, and that’s how it’s filled up.
Evamevaṃ kho, bhikkhave, asappurisasaṃsevo paripūro assaddhammassavanaṃ paripūreti, assaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti, avijjā paripūrā bhavataṇhaṃ paripūreti;	In the same way, when the factor of associating with bad people is fulfilled, it fulfills the factor of listening to an untrue Dharma. When the factor of listening to an untrue Dharma is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of rememberfulness and lucid-discerning … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.
evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.	That’s the fuel for craving for continued existence, and that’s how it’s fulfilled.
Vijjāvimuttimpāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that knowledge and freedom are fueled by something, they’re not unfueled.
Ko cāhāro vijjāvimuttiyā?	And what is the fuel for knowledge and freedom?
‘Satta bojjhaṅgā’tissa vacanīyaṃ.	You should say: ‘The seven awakening factors.’
Sattapāhaṃ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre.	I say that the seven awakening factors are fueled by something, they’re not unfueled.
Ko cāhāro sattannaṃ bojjhaṅgānaṃ?	And what is the fuel for the seven awakening factors?
‘Cattāro satipaṭṭhānā’tissa vacanīyaṃ.	You should say: ‘The four kinds of rememberfulness meditation.’
Cattāropāhaṃ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre.	I say that the four kinds of rememberfulness meditation are fueled by something, they’re not unfueled.
Ko cāhāro catunnaṃ satipaṭṭhānānaṃ?	And what is the fuel for the four kinds of rememberfulness meditation?
‘Tīṇi sucaritānī’tissa vacanīyaṃ.	You should say: ‘The three kinds of good conduct.’
Tīṇipāhaṃ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni.	I say that the three kinds of good conduct are fueled by something, they’re not unfueled.
Ko cāhāro tiṇṇannaṃ sucaritānaṃ?	And what is the fuel for the three kinds of good conduct?
‘Indriyasaṃvaro’tissa vacanīyaṃ.	You should say: ‘Sense restraint.’
Indriyasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that sense restraint is fueled by something, it’s not unfueled.
Ko cāhāro indriyasaṃvarassa?	And what is the fuel for sense restraint?
‘Satisampajaññan’tissa vacanīyaṃ.	You should say: ‘rememberfulness and lucid-discerning.’
Satisampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that rememberfulness and lucid-discerning is fueled by something, it’s not unfueled.
Ko cāhāro satisampajaññassa?	And what is the fuel for rememberfulness and lucid-discerning?
‘Yonisomanasikāro’tissa vacanīyaṃ.	You should say: ‘Proper attention.’
Yonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that proper attention is fueled by something, it’s not unfueled.
Ko cāhāro yonisomanasikārassa?	And what is the fuel for proper attention?
‘Saddhā’tissa vacanīyaṃ.	You should say: ‘Faith.’
Saddhampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that faith is fueled by something, it’s not unfueled.
Ko cāhāro saddhāya?	And what is the fuel for faith?
‘Saddhammassavanan’tissa vacanīyaṃ.	You should say: ‘Listening to the true Dharma.’
Saddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.	I say that listening to the true Dharma is fueled by something, it’s not unfueled.
Ko cāhāro saddhammassavanassa?	And what is the fuel for listening to the true Dharma?
‘Sappurisasaṃsevo’tissa vacanīyaṃ.	You should say: ‘Associating with good people.’
Iti kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti;	In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true Dharma. When the factor of listening to the true Dharma is fulfilled, it fulfills the factor of faith … proper attention … rememberfulness and lucid-discerning … sense restraint …the three kinds of good conduct … the four kinds of rememberfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.	That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ … pe …	It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.	That’s the fuel for the ocean, and that’s how it’s filled up.
Evamevaṃ kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti … pe …	In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true Dharma. When the factor of listening to the true Dharma is fulfilled, it fulfills the factor of faith … proper attention … rememberfulness and lucid-discerning … sense restraint …the three kinds of good conduct … the four kinds of rememberfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti.	That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.”

❧

AN 10.63 Niṭṭhaṅgata: Come to a Conclusion

63. Niṭṭhaṅgatasutta	63. Come to a Conclusion
“Ye keci, bhikkhave, mayi niṭṭhaṃ gatā sabbe te diṭṭhisampannā.	“monks, all those who have come to a conclusion about me are accomplished in view.
Tesaṃ diṭṭhisampannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā.	Of those who are accomplished in view, five conclude their path in this realm, and five conclude their path after leaving this realm behind.
Katamesaṃ pañcannaṃ idha niṭṭhā?	Which five conclude their path in this realm?
Sattakkhattuparamassa, kolaṅkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā—	The one who has seven rebirths at most, the one who goes from family to family, the one-seeder, the once returner, and the one who is perfected in the present life.
imesaṃ pañcannaṃ idha niṭṭhā.	These five conclude their path in this realm.
Katamesaṃ pañcannaṃ idha vihāya niṭṭhā?	Which five conclude their path after leaving this realm behind?
Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa akaniṭṭhagāmino—	The one who is nirvana'd in-between one life and the next, the one who is nirvana'd upon landing, the one who is nirvana'd without extra effort, the one who is nirvana'd with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm.
imesaṃ pañcannaṃ idha vihāya niṭṭhā.	These five conclude their path after leaving this realm behind.
Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā.	All those who have come to a conclusion about me are accomplished in view.
Tesaṃ diṭṭhisampannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā”ti.	Of those who are accomplished in view, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind.”

AN 10.64 Aveccappasanna: Experiential Confidence

64. Aveccappasannasutta	64. Experiential Confidence
“Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā.	“monks, all those who have experiential confidence in me have entered the stream.
Tesaṃ sotāpannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā.	Of those who have entered the stream, five conclude their path in this realm, and five conclude their path after leaving this realm behind.
Katamesaṃ pañcannaṃ idha niṭṭhā?	Which five conclude their path in this realm?
Sattakkhattuparamassa, kolaṅkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā—	The one who has seven rebirths at most, the one who goes from family to family, the one-seeder, the once returner, and the one who is perfected in the present life.
imesaṃ pañcannaṃ idha niṭṭhā.	These five conclude their path in this realm.
Katamesaṃ pañcannaṃ idha vihāya niṭṭhā?	Which five conclude their path after leaving this realm behind?
Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa akaniṭṭhagāmino—	The one who is nirvana'd in-between one life and the next, the one who is nirvana'd upon landing, the one who is nirvana'd without extra effort, the one who is nirvana'd with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm.
imesaṃ pañcannaṃ idha vihāya niṭṭhā.	These five conclude their path after leaving this realm behind.
Ye keci, bhikkhave, mayi aveccappasannā sabbe te sotāpannā.	All those who have experiential confidence in me have entered the stream.
Tesaṃ sotāpannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā”ti.	Of those who have entered the stream, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind.”

AN 10.65 Paṭhamasukha: Happiness (1st)

65. Paṭhamasukhasutta	65. Happiness (1st)
Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake.	At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka.
Atha kho sāmaṇḍakāni paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side, and said to Sāriputta:
“Kiṃ nu kho, āvuso sāriputta, sukhaṃ, kiṃ dukkhan”ti?	“Reverend Sāriputta, what is happiness and what is suffering?”
“Abhinibbatti kho, āvuso, dukkhā, anabhinibbatti sukhā.	“Rebirth is suffering, reverend, no rebirth is happiness.
Abhinibbattiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ—	When there is rebirth, you can expect this kind of suffering.
sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo aggisamphasso daṇḍasamphasso satthasamphasso ñātīpi mittāpi saṅgamma samāgamma rosenti.	Cold, heat, hunger, thirst, defecation, and urination. Contact with fire, clubs, and knives. And relatives and friends get together and annoy you.
Abhinibbattiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ.	When there is rebirth, this is the kind of suffering you can expect.
Anabhinibbattiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhaṃ—	When there is no rebirth, you can expect this kind of happiness.
na sītaṃ na uṇhaṃ na jighacchā na pipāsā na uccāro na passāvo na aggisamphasso na daṇḍasamphasso na satthasamphasso ñātīpi mittāpi saṅgamma samāgamma na rosenti.	No cold, heat, hunger, thirst, defecation, or urination. No contact with fire, clubs, or knives. And relatives and friends don’t get together and annoy you.
Anabhinibbattiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhan”ti.	When there is no rebirth, this is the kind of happiness you can expect.”

AN 10.66 Dutiyasukha: Happiness (2nd)

66. Dutiyasukhasutta	66. Happiness (2nd)
Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake.	At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka.
Atha kho sāmaṇḍakāni paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side and said to Sāriputta:
“Kiṃ nu kho, āvuso, sāriputta, imasmiṃ dhammavinaye sukhaṃ, kiṃ dukkhan”ti?	“Reverend Sāriputta, in this Dharma and training, what is happiness and what is suffering?”
“Anabhirati kho, āvuso, imasmiṃ dhammavinaye dukkhā, abhirati sukhā.	“Reverend, in this Dharma and training dissatisfaction is suffering and satisfaction is happiness.
Anabhiratiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ—	When you’re dissatisfied, you can expect this kind of suffering.
gacchantopi sukhaṃ sātaṃ nādhigacchati,	You find no happiness or pleasure while walking …
ṭhitopi …	standing …
nisinnopi …	sitting …
sayānopi …	or lying down …
gāmagatopi …	or when in a village …
araññagatopi …	a wilderness …
rukkhamūlagatopi …	at the root of a tree …
suññāgāragatopi …	an empty hut …
abbhokāsagatopi …	the open air …
bhikkhumajjhagatopi sukhaṃ sātaṃ nādhigacchati.	or when among the monks.
Anabhiratiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ.	When you’re dissatisfied, this is the kind of suffering you can expect.
Abhiratiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhaṃ—	When you’re satisfied, you can expect this kind of happiness.
gacchantopi sukhaṃ sātaṃ adhigacchati,	You find happiness or pleasure while walking …
ṭhitopi …	standing …
nisinnopi …	sitting …
sayānopi …	or lying down …
gāmagatopi …	or when in a village …
araññagatopi …	a wilderness …
rukkhamūlagatopi …	at the root of a tree …
suññāgāragatopi …	an empty hut …
abbhokāsagatopi …	the open air …
bhikkhumajjhagatopi sukhaṃ sātaṃ adhigacchati.	or when among the monks.
Abhiratiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhan”ti.	When you’re satisfied, this is the kind of happiness you can expect.”

❧

AN 10.67 Paṭhamanaḷakapāna: At Naḷakapāna (1st)

67. Paṭhamanaḷakapānasutta	67. At Naḷakapāna (1st)
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena naḷakapānaṃ nāma kosalānaṃ nigamo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a town of the Kosalans named Naḷakapāna.
Tatra sudaṃ bhagavā naḷakapāne viharati palāsavane.	There the Buddha stayed near Naḷakapāna in the parrot tree grove.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.	Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho bhagavā bahudeva rattiṃ bhikkhūnaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi:	The Buddha spent most of the night educating, encouraging, firing up, and inspiring the monks with a Dhamma talk. Then he looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta:
“Vigatathinamiddho kho, sāriputta, bhikkhusaṃgho.	“Sāriputta, the Saṅgha of monks is rid of dullness and drowsiness.
Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammī kathā.	Give them some Dhamma talk as you feel inspired.
Piṭṭhi me āgilāyati;	My back is sore,
tamahaṃ āyamissāmī”ti.	I’ll stretch it.”
“Evaṃ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.	“Yes, sir,” Sāriputta replied.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi … ottappaṃ natthi … vīriyaṃ natthi …	“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.	can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;	It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.
evamevaṃ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi … ottappaṃ natthi … vīriyaṃ natthi …	In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.	can expect decline, not growth, in skillful Dharmas, whether by day or by night.
‘Assaddho purisapuggalo’ti, āvuso, parihānametaṃ;	A faithless individual is in decline.
‘ahiriko purisapuggalo’ti, āvuso, parihānametaṃ;	An individual with no conscience is in decline.
‘anottappī purisapuggalo’ti, āvuso, parihānametaṃ;	An imprudent individual is in decline.
‘kusīto purisapuggalo’ti, āvuso, parihānametaṃ;	A lazy individual is in decline.
‘duppañño purisapuggalo’ti, āvuso, parihānametaṃ;	A witless individual is in decline.
‘kodhano purisapuggalo’ti, āvuso, parihānametaṃ;	An angry individual is in decline.
‘upanāhī purisapuggalo’ti, āvuso, parihānametaṃ;	A hostile individual is in decline.
‘pāpiccho purisapuggalo’ti, āvuso, parihānametaṃ;	An individual with bad desires is in decline.
‘pāpamitto purisapuggalo’ti, āvuso, parihānametaṃ;	An individual with bad friends is in decline.
‘micchādiṭṭhiko purisapuggalo’ti, āvuso, parihānametaṃ.	An individual with wrong view is in decline.
Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi … ottappaṃ atthi …	Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.	can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;	It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
evamevaṃ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi … ottappaṃ atthi … vīriyaṃ atthi …	In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.	can expect growth, not decline, in skillful Dharmas, whether by day or by night.
‘Saddho purisapuggalo’ti, āvuso, aparihānametaṃ;	A faithful individual doesn’t decline.
‘hirīmā purisapuggalo’ti, āvuso, aparihānametaṃ;	An individual with a conscience doesn’t decline.
‘ottappī purisapuggalo’ti, āvuso, aparihānametaṃ;	A prudent individual doesn’t decline.
‘āraddhavīriyo purisapuggalo’ti, āvuso, aparihānametaṃ;	An energetic individual doesn’t decline.
‘paññavā purisapuggalo’ti, āvuso, aparihānametaṃ;	A wise individual doesn’t decline.
‘akkodhano purisapuggalo’ti, āvuso, aparihānametaṃ;	A loving individual doesn’t decline.
‘anupanāhī purisapuggalo’ti, āvuso, aparihānametaṃ;	A kind individual doesn’t decline.
‘appiccho purisapuggalo’ti, āvuso, aparihānametaṃ;	An individual with few desires doesn’t decline.
‘kalyāṇamitto purisapuggalo’ti, āvuso, aparihānametaṃ;	An individual with good friends doesn’t decline.
‘sammādiṭṭhiko purisapuggalo’ti, āvuso, aparihānametan”ti.	An individual with right view doesn’t decline.”
Atha kho bhagavā paccuṭṭhāya āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha got up and said to Venerable Sāriputta:
“sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu, hirī natthi … ottappaṃ natthi … vīriyaṃ natthi …	Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.	can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;	It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.
evamevaṃ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu … pe …	In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā … pe … no vuddhi.	can expect decline, not growth, in skillful Dharmas, whether by day or by night.
‘Assaddho purisapuggalo’ti, sāriputta, parihānametaṃ;	A faithless individual is in decline.
ahiriko …	An individual with no conscience …
anottappī …	imprudent …
kusīto …	lazy …
duppañño …	witless …
kodhano …	angry …
upanāhī …	hostile …
pāpiccho …	with bad desires …
pāpamitto …	bad friends …
‘micchādiṭṭhiko purisapuggalo’ti, sāriputta, parihānametaṃ.	An individual with wrong view is in decline.
Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu, hirī atthi … ottappaṃ atthi … vīriyaṃ atthi …	Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.	can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;	It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
evamevaṃ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi … ottappaṃ atthi … vīriyaṃ atthi …	In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.	can expect growth, not decline, in skillful Dharmas, whether by day or by night.
‘Saddho purisapuggalo’ti, sāriputta, aparihānametaṃ;	A faithful individual doesn’t decline.
hirīmā …	A conscientious individual …
ottappī …	prudent …
āraddhavīriyo …	energetic …
paññavā …	wise …
akkodhano …	loving …
anupanāhī …	kind …
appiccho …	with few desires …
kalyāṇamitto …	good friends …
‘sammādiṭṭhiko purisapuggalo’ti, sāriputta, aparihānametan”ti.	An individual with right view doesn’t decline.”

❧

AN 10.68 Dutiyanaḷakapāna: At Naḷakapāna (2nd)

68. Dutiyanaḷakapānasutta	68. At Naḷakapāna (2nd)
Ekaṃ samayaṃ bhagavā naḷakapāne viharati palāsavane.	At one time the Buddha stayed near Naḷakapāna in the parrot tree grove.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.	Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho bhagavā bahudeva rattiṃ bhikkhūnaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi:	The Buddha spent most of the night educating, encouraging, firing up, and inspiring the monks with a Dhamma talk. Then he looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta:
“Vigatathinamiddho kho, sāriputta, bhikkhusaṅgho.	“Sāriputta, the Saṅgha of monks is rid of dullness and drowsiness.
Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammī kathā.	Give them some Dhamma talk as you feel inspired.
Piṭṭhi me āgilāyati;	My back is sore,
tamahaṃ āyamissāmī”ti.	I’ll stretch it.”
“Evaṃ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.	“Yes, sir,” Sāriputta replied.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi … ottappaṃ natthi … vīriyaṃ natthi … paññā natthi … sotāvadhānaṃ natthi … dhammadhāraṇā natthi … atthūpaparikkhā natthi … dhammānudhammappaṭipatti natthi …	“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the Dharmas, examine their meaning, or practice accordingly, and is not diligent when it comes to skillful Dharmas
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.	can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;	It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.
evamevaṃ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi … ottappaṃ natthi … vīriyaṃ natthi … paññā natthi … sotāvadhānaṃ natthi … dhammadhāraṇā natthi … atthūpaparikkhā natthi … dhammānudhammappaṭipatti natthi …	In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the Dharmas, examine their meaning, or practice accordingly, and is negligent when it comes to skillful Dharmas
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.	can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi … ottappaṃ atthi … vīriyaṃ atthi … paññā atthi … sotāvadhānaṃ atthi … dhammadhāraṇā atthi … atthūpaparikkhā atthi … dhammānudhammappaṭipatti atthi …	Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the Dharmas, examines their meaning, and practices accordingly, and is diligent when it comes to skillful Dharmas
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.	can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;	It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
evamevaṃ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu … pe …	In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the Dharmas, examines their meaning, and practices accordingly, and is diligent when it comes to skillful Dharmas
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.	can expect growth, not decline, in skillful Dharmas, whether by day or by night.”
Atha kho bhagavā paccuṭṭhāya āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha got up and said to Venerable Sāriputta:
“sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu hirī natthi … ottappaṃ natthi … paññā natthi … vīriyaṃ natthi … sotāvadhānaṃ natthi … dhammadhāraṇā natthi … atthūpaparikkhā natthi … dhammānudhammappaṭipatti natthi …	Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the Dharmas, examine their meaning, or practice accordingly, and is negligent when it comes to skillful Dharmas
appamādo natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.	can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;	It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.
evamevaṃ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu … pe …	In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the Dharmas, examine their meaning, or practice accordingly, and is negligent when it comes to skillful Dharmas
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.	can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu hirī atthi … ottappaṃ atthi … vīriyaṃ atthi … paññā atthi … sotāvadhānaṃ atthi … dhammadhāraṇā atthi … atthūpaparikkhā atthi … dhammānudhammappaṭipatti atthi …	Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the Dharmas, examines their meaning, and practices accordingly, and is diligent when it comes to skillful Dharmas
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.	can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;	It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
evamevaṃ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu … pe …	In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the Dharmas, examines their meaning, and practices accordingly, and is diligent when it comes to skillful Dharmas
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.	can expect growth, not decline, in skillful Dharmas, whether by day or by night.”

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AN 10.69 Paṭhamakathāvatthu: Topics of Discussion (1st)

69. Paṭhamakathāvatthusutta	69. Topics of Discussion (1st)
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ—	Now at that time, after the meal, on return from alms-round, several monks sat together in the meeting hall. They engaged in all kinds of unworthy talk, such as
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vāti.	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?	“monks, what were you sitting talking about just now? What conversation was left unfinished?”
“Idha mayaṃ, bhante, pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharāma, seyyathidaṃ— rājakathaṃ corakathaṃ … pe … itibhavābhavakathaṃ iti vā”ti.	And they told him what had happened.
“Na kho panetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe anekavihitaṃ tiracchānakathaṃ anuyuttā vihareyyātha, seyyathidaṃ— rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vāti.	“monks, it is not appropriate for you people of good families who have gone forth in faith from the lay life to homelessness to engage in these kinds of unworthy talk.
Dasayimāni, bhikkhave, kathāvatthūni.	There are, monks, these ten topics of discussion.
Katamāni dasa?	What ten?
Appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathāti—	Talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
imāni kho, bhikkhave, dasa kathāvatthūni.	These are the ten topics of discussion.
Imesañce tumhe, bhikkhave, dasannaṃ kathāvatthūnaṃ upādāyupādāya kathaṃ katheyyātha, imesampi candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ tejasā tejaṃ pariyādiyeyyātha, ko pana vādo aññatitthiyānaṃ paribbājakānan”ti.	monks, if you bring up these topics of conversation again and again then your glory could surpass even the sun and moon, so mighty and powerful, how much more so the wanderers who follow other paths.”

AN 10.70 Dutiyakathāvatthu: Topics of Discussion (2nd)

70. Dutiyakathāvatthusutta	70. Topics of Discussion (2nd)
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ—	Now at that time, after the meal, on return from alms-round, several monks sat together in the meeting hall.
rājakathaṃ corakathaṃ mahāmattakathaṃ … pe … itibhavābhavakathaṃ iti vāti.	They engaged in all kinds of unworthy talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and nations; talk about women and heroes; street talk and well talk; talk about the departed; miscellaneous talk; tales of land and sea; and talk about being reborn in this or that state of existence.
“Dasayimāni, bhikkhave, pāsaṃsāni ṭhānāni.	“monks, there are ten grounds for praise.
Katamāni dasa?	What ten?
Idha, bhikkhave, bhikkhu attanā ca appiccho hoti, appicchakathañca bhikkhūnaṃ kattā hoti.	It’s when a monk personally has few wishes, and speaks to the monks on having few wishes.
‘Appiccho bhikkhu appicchakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (1)	This is a ground for praise.
Attanā ca santuṭṭho hoti, santuṭṭhikathañca bhikkhūnaṃ kattā hoti.	A monk personally is content, and speaks to the monks on contentment.
‘Santuṭṭho bhikkhu santuṭṭhikathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (2)	This is a ground for praise.
Attanā ca pavivitto hoti, pavivekakathañca bhikkhūnaṃ kattā hoti.	A monk personally is secluded, and speaks to the monks on seclusion.
‘Pavivitto bhikkhu pavivekakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (3)	This is a ground for praise.
Attanā ca asaṃsaṭṭho hoti, asaṃsaṭṭhakathañca bhikkhūnaṃ kattā hoti.	A monk personally doesn’t mix closely with others, and speaks to the monks on not mixing closely with others.
‘Asaṃsaṭṭho bhikkhu asaṃsaṭṭhakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (4)	This is a ground for praise.
Attanā ca āraddhavīriyo hoti, vīriyārambhakathañca bhikkhūnaṃ kattā hoti.	A monk personally is energetic, and speaks to the monks on being energetic.
‘Āraddhavīriyo bhikkhu vīriyārambhakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (5)	This is a ground for praise.
Attanā ca sīlasampanno hoti, sīlasampadākathañca bhikkhūnaṃ kattā hoti.	A monk personally is accomplished in ethics, and speaks to the monks on being accomplished in ethics.
‘Sīlasampanno bhikkhu sīlasampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (6)	This is a ground for praise.
Attanā ca samādhisampanno hoti, samādhisampadākathañca bhikkhūnaṃ kattā hoti.	A monk personally is accomplished in undistractible-lucidity, and speaks to the monks on being accomplished in undistractible-lucidity.
‘Samādhisampanno bhikkhu samādhisampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (7)	This is a ground for praise.
Attanā ca paññāsampanno hoti, paññāsampadākathañca bhikkhūnaṃ kattā hoti.	A monk personally is accomplished in wisdom, and speaks to the monks on being accomplished in wisdom.
‘Paññāsampanno bhikkhu paññāsampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (8)	This is a ground for praise.
Attanā ca vimuttisampanno hoti, vimuttisampadākathañca bhikkhūnaṃ kattā hoti.	A monk personally is accomplished in freedom, and speaks to the monks on being accomplished in freedom.
‘Vimuttisampanno bhikkhu vimuttisampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (9)	This is a ground for praise.
Attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā hoti.	A monk personally is accomplished in the knowledge and vision of freedom, and speaks to the monks on being accomplished in the knowledge and vision of freedom.
‘Vimuttiñāṇadassanasampanno bhikkhu vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (10)	This is a ground for praise.
Imāni kho, bhikkhave, dasa pāsaṃsāni ṭhānānī”ti.	These are the ten grounds for praise.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 8 Ākaṅkha: If You Want

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8. Ākaṅkhavagga

8. If You Want

AN 10.71 Ākaṅkha: One Might Wish

71. Ākaṅkhasutta	71. One Might Wish
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesu.	“monks, live by the ethical precepts and the monastic code. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (1)	A monk might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (2)	A monk might wish: ‘May I receive robes, alms-food, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘yesāhaṃ paribhuñjāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ tesaṃ te kārā mahapphalā assu mahānisaṃsā’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (3)	A monk might wish: ‘May the services of those whose robes, alms-food, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘ye me petā ñātī sālohitā kālaṅkatā pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsan’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (4)	A monk might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘santuṭṭho assaṃ itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (5)	A monk might wish: ‘May I be content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘khamo assaṃ sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assan’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (6)	A monk might wish: ‘May I endure cold, heat, hunger, and thirst. May I endure the touch of flies, mosquitoes, wind, sun, and reptiles. May I endure rude and unwelcome criticism. And may I put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ So let them fulfill their precepts …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘aratiratisaho assaṃ, na ca maṃ aratirati saheyya, uppannaṃ aratiratiṃ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (7)	A monk might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they have arisen.’ So let them fulfill their precepts …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘bhayabheravasaho assaṃ, na ca maṃ bhayabheravo saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (8)	A monk might wish: ‘May I prevail over fear and terror, and may fear and terror not prevail over me. May I live having mastered fear and terror whenever they arise.’ So let them fulfill their precepts …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (9)	A monk might wish: ‘May I get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (10)	A monk might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.
‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti,	‘Live by the ethical precepts and the monastic code. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

AN 10.72 Kaṇṭaka: Thorns

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(2026 SP-FLUENT translation by frankk‍) 🔗📝

§72.1 – Many well known monks bothered by exceptional loud noise while doing all 4 jhānas (jhānā plural)

Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ—	At one time the Blessed One was dwelling at Vesālī in the Great Forest in the Hall with the Peaked Roof with several well-known senior disciples—
āyasmatā ca cālena, āyasmatā ca upacālena, āyasmatā ca kukkuṭena, āyasmatā ca kaḷimbhena, āyasmatā ca nikaṭena, āyasmatā ca kaṭissahena;	with the venerable Cāla, with the venerable Upacāla, with the venerable Kukkuṭa, with the venerable Kalimbha, with the venerable Nikaṭa, with the venerable Kaṭissaha;
aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ.	and with other well-known senior disciples.
Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṁ ajjhogāhanti bhagavantaṁ dassanāya.	Now at that time several well-known Licchavis with excellent vehicles were entering the Great Forest with loud noise and great noise to see the Blessed One.
Atha kho tesaṁ āyasmantānaṁ etadahosi:	Then it occurred to those venerable ones:
“ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṁ ajjhogāhanti bhagavantaṁ dassanāya.	"These several well-known Licchavis with excellent vehicles are entering the Great Forest with loud noise and great noise to see the Blessed One.
Saddakaṇṭakā kho pana jhānā vuttā bhagavatā.	Noise is said to be a thorn to [the four] jhānas by the Blessed One.
Yannūna mayaṁ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma.	What if we were to approach the Gosiṅga Sāla Grove?
Tattha mayaṁ appasaddā appākiṇṇā phāsuṁ vihareyyāmā”ti.	There we could dwell with little noise, undisturbed, comfortably."

§72.2 – Monks report incident to Buddha

Atha kho te āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṁsu;	Then those venerable ones approached the Gosiṅga Sāla Grove;
tattha te āyasmanto appasaddā appākiṇṇā phāsuṁ viharanti.	there those venerable ones dwelt with little noise, undisturbed, comfortably.
Atha kho bhagavā bhikkhū āmantesi:	Then the Blessed One addressed the monks:
“kahaṁ nu kho, bhikkhave, cālo, kahaṁ upacālo, kahaṁ kukkuṭo, kahaṁ kaḷimbho, kahaṁ nikaṭo, kahaṁ kaṭissaho;	"Where now, monks, have Cāla, Upacāla, Kukkuṭa, Kalimbha, Nikaṭa, and Kaṭissaha gone?
kahaṁ nu kho te, bhikkhave, therā sāvakā gatā”ti?	Where, monks, have those senior disciples gone?"
“Idha, bhante, tesaṁ āyasmantānaṁ etadahosi:	"Here, venerable sir, it occurred to those venerable ones:
‘ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṁ ajjhogāhanti bhagavantaṁ dassanāya saddakaṇṭakā kho pana jhānā vuttā bhagavatā yannūna mayaṁ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma tattha mayaṁ appasaddā appākiṇṇā phāsuṁ vihareyyāmā’ti.	'These several well-known Licchavis with excellent vehicles are entering the Great Forest with loud noise and great noise to see the Blessed One. Noise is called a thorn to [the four] jhānas by the Blessed One. What if we were to approach the Gosiṅga Sāla Grove? There we could dwell with little noise, undisturbed, comfortably.'
Atha kho te, bhante, āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṁsu.	Then, venerable sir, those venerable ones approached the Gosiṅga Sāla Grove.
Tattha te āyasmanto appasaddā appākiṇṇā phāsuṁ viharantī”ti.	There those venerable ones dwell with little noise, undisturbed, comfortably."
“Sādhu sādhu, bhikkhave, yathā te mahāsāvakā sammā byākaramānā byākareyyuṁ, saddakaṇṭakā hi, bhikkhave, jhānā vuttā mayā.	"Good, good, monks, just as those great disciples would rightly declare if they were to declare rightly, for noise is indeed a thorn to [the four] jhānas as I have said.

§72.3 – Ten thorns

“dasay-ime, bhikkhave, kaṇṭakā.	There are, monks, these ten thorns.
katame dasa?	What ten?
(1) pa-vivek-ārāmassa	(1) for one who enjoys seclusion,
saṅgaṇik-ārāmatā kaṇṭako,	Enjoyment of socializing is a thorn,

(2) a-subha-nimitt-ānu-yogaṃ anu-yuttassa	(2) For one devoted to the meditation on the foul,
subha-nimitt-ānu-yogo kaṇṭako,	devotion to the sign of beauty is a thorn.

(3) indriyesu gutta-dvārassa	(3) For one with the sense doors guarded,
visūka-dassanaṃ kaṇṭako,	Watching unsuitable entertainment is a thorn.

(4) brahma-cariyassa	(4) For the celibate living the holy life,
mātugām-ūpacāro kaṇṭako,	association with women is a thorn.

(5) paṭhamassa jhānassa	(5) for first jhāna,
saddo kaṇṭako,	noise is a thorn,

(6) dutiyassa jhānassa	(6) for second jhāna,
vitakka-vicārā kaṇṭakā,	Linguistic verbal thought and evaluation is a thorn,

(7) tatiyassa jhānassa	(7) for third jhāna,
pīti kaṇṭako,	Mental joy is a thorn,

(8) catutthassa jhānassa	(8) for fourth jhāna,
assāsa-passāso kaṇṭako,	the coarse outer breathing of inhalation and exhalation is a thorn.

(9) saññā-vedayita-nirodha-samāpattiyā	(9) for the process of attaining cessation of perception and sensation,
saññā ca vedanā ca kaṇṭako	perception and sensation is a thorn,

(10) rāgo kaṇṭako	(10) Lust is a thorn,
doso kaṇṭako	hatred is a thorn,
moho kaṇṭako.	delusion is a thorn.

§72.4 – Conclusion

all

♦ “a-kaṇṭakā, bhikkhave, viharatha.	Dwell without thorns, monks.
nik-kaṇṭakā, bhikkhave, viharatha.	Dwell free from thorns, monks.
a-kaṇṭaka-nik-kaṇṭakā, bhikkhave, viharatha.	Dwell without thorns and free from thorns, monks.
a-kaṇṭakā, bhikkhave, arahanto;	Arahants are without thorns, monks;
nik-kaṇṭakā, bhikkhave, arahanto;	arahants are free from thorns, monks;
a-kaṇṭaka-nik-kaṇṭakā, bhikkhave, arahanto”ti.	arahants are without thorns and free from thorns, monks."

abridged version of AN 10.72

(translated by frankk‍, SP-FLUENT style, abridged.)

	At one time the The Buddha dwelled at Vesali with six well known monks, and many other unnamed elder monks.
	Now on that occasion many very well known Licchavi citizens came to see the Buddha,
	riding in carriages from town making very loud and disturbing noise.
	Those elder monks remarked on that loud noise,
	"sound is indeed a thorn to the Jhānas.
	We should go into the Gosinga forest, where there will be no loud noises, no crowds, and we can dwell in comfort."
	Then they left and went into the forest.
	The Buddha came out and addressed the monks who remained,
	Hey, where did all of those elder disciples go?
	The monks who remained explained what happened and why those elder monks went into the forest.
	The Buddha responded,
	"Good! Those elder disciples reacted appropriately.
	I have repeatedly stated that sounds are thorns in the Jhānas.
	[Sound is not only a thorn in first Jhāna, but in all four Jhānas.
	That's why I said it's a thorn in the Jhānas, plural,
	and I did not say it's only a thorn for first jhāna.]
	[Monks, you have to pay attention when I point out important details like that.
	Just like I didn't say all jhānas (plural), are noble silence.
	I said that noble silence is a minimum of second jhāna, and not first jhāna,
	because first jhāna has thoughts and pondering.
	To the monks with telepathy, who number in the thousands,
	hearing thoughts and pondering is the same as a normal person hearing sounds being vocalized (AN 3.60).
	That's why it's not noble silence until thoughts have quieted in second jhāna or higher.]
	[In the oral tradition, the memorized suttas are terse,
	so you have to pay attention to small important details and work through all the implications carefully.
	Here are some more implications that you should have inferred from the story above.
	Notice there were many elder well known disciples who could do jhānas,
	who went into the forest to escape the louds noises, even though they could do jhānas.
	The sounds are not just thorns while they're entering the jhānas,
	they're thorns while they're in the four jhānas.
	So this discourse is not an isolated case of a single monk with possibly weak jhāna.
	By explicitly naming so many skilled elder meditating monks,
	it means what I say about thorns in jhāna applies in general to everyone.]
	Here are ten more thorns,
	[to show clearly that thorns are irritants that affect you WHILE you're doing that activity, and not a preventer or a destroyer of that activity.
	Notice that the four formless attainments are deliberately left out of the list of ten, because unlike the four jhānas, the mind is divorced from the five sense faculties.
	One in a proper formless attainment can not feel mosquito bites or hear sounds.]
	(1) for one who enjoys seclusion, [engaging in the] enjoyment of society is a thorn.
	(2) in the pursuit of the unattractive nimitta-sign of meditation, the nimitta-sign of beauty is a thorn to the meditation .
	(3) for one guarding the doors of the sense faculties, viewing an unsuitable show [containing alluring objects of sensuality] is a thorn.
	(4) for one living the celibate life, association with women is a thorn,
	(5) for one doing first jhāna, [loud] noise is a thorn.
	[for one doing second, third, or fourth jhāna, [loud] noise is progressively less of a thorn but still a thorn.]
	(6) for one doing second jhāna, thought and evaluation is a thorn.
	(7) for one doing third jhāna, rapture is a thorn.
	(8) for one doing fourth jhāna, the in breath and out breath is a thorn.
	(9) for one in the process of trying to attain the cessation of perception and feeling,
	perception and feeling is a thorn.
	(10) Lust is a thorn,
	hatred is a thorn,
	delusion is a thorn.
	"Monks, be thornless. Dwell without thorns.
	dwell in a thornless state, dwell without thorns.
	The Arahants, the perfect ones, are thornless.
	The Arahants are without thorns."

❧

AN 10.73 Iṭṭhadhamma: Likable

73. Iṭṭhadhammasutta	73. Likable
“Dasayime, bhikkhave, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.	“monks, these ten likable, desirable, and agreeable things are rare in the world.
Katame dasa?	What ten?
Bhogā iṭṭhā kantā manāpā dullabhā lokasmiṃ;	Wealth,
vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ;	beauty,
ārogyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;	health,
sīlaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;	ethical conduct,
brahmacariyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;	the spiritual life,
mittā iṭṭhā kantā manāpā dullabhā lokasmiṃ;	friends,
bāhusaccaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;	learning,
paññā iṭṭhā kantā manāpā dullabhā lokasmiṃ;	wisdom,
dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ;	good qualities,
saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ.	and heaven are likable, desirable, and agreeable things that are rare in the world.
Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā paripanthā—	Ten things hinder the ten likable, desirable, and agreeable things that are rare in the world.
ālasyaṃ anuṭṭhānaṃ bhogānaṃ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṃ paripantho, indriyaasaṃvaro brahmacariyassa paripantho, visaṃvādanā mittānaṃ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṃ paripantho, micchāpaṭipatti saggānaṃ paripantho.	Sloth and lack of initiative hinder wealth. Lack of adornment and decoration hinder beauty. Unsuitable activity hinders health. Bad friendship hinders ethical conduct. Lack of sense restraint hinders the spiritual life. Dishonesty hinders friends. Not reciting hinders learning. Not wanting to listen and ask questions hinders wisdom. Lack of commitment and reflection hinder good qualities. Wrong practice hinders heaven.
Imesaṃ kho, bhikkhave, dasannaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā paripanthā.	These ten things hinder the ten likable, desirable, and agreeable things that are rare in the world.
Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā āhārā—	Ten things nourish the ten likable, desirable, and agreeable things that are rare in the world.
uṭṭhānaṃ anālasyaṃ bhogānaṃ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṃ āhāro, indriyasaṃvaro brahmacariyassa āhāro, avisaṃvādanā mittānaṃ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṃ āhāro, sammāpaṭipatti saggānaṃ āhāro.	Application and initiative nourish wealth. Adornment and decoration nourish beauty. Suitable activity nourishes health. Good friendship nourishes ethical conduct. Sense restraint nourishes the spiritual life. Honesty nourishes friends. Reciting nourishes learning. Wanting to listen and ask questions nourishes wisdom. Commitment and reflection nourish good qualities. Right practice nourishes heaven.
Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā āhārā”ti.	These ten things nourish the ten likable, desirable, and agreeable things that are rare in the world.”
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AN 10.74 Vaḍḍhi: Growth

74. Vaḍḍhisutta	74. Growth
“Dasahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassa.	“monks, a noble-one's-disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.
Katamehi dasahi?	What ten?
Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—	He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom.
imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.	A noble-one's-disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.
Dhanena dhaññena ca yodha vaḍḍhati,	Someone who grows in money and grain,
Puttehi dārehi catuppadehi ca;	in wives, children, and livestock,
Sa bhogavā hoti yasassi pūjito,	is wealthy, famous, and respected
Ñātīhi mittehi athopi rājubhi.	by relatives and friends, and even by royals.
Saddhāya sīlena ca yodha vaḍḍhati,	When someone grows in faith and ethics,
Paññāya cāgena sutena cūbhayaṃ;	wisdom, and both generosity and learning—
So tādiso sappuriso vicakkhaṇo,	a good man such as he sees clearly,
Diṭṭheva dhamme ubhayena vaḍḍhatī”ti.	and in the present life he grows in both ways.”

AN 10.75 Migasālā: With Migasālā

75. Migasālāsutta	75. With Migasālā
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out.
Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca:	Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:
“Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ.	“Sir, Ānanda, how on earth are we supposed to understand The Dharma taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?
Pitā me, bhante, purāṇo brahmacārī hoti ārācārī virato methunā gāmadhammā.	My father Purāṇa was celibate, set apart, avoiding the common practice of sex.
So kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṃ kāyaṃ upapanno’ti.	When he passed away the Buddha declared that he was a once-returner, who was reborn in the company of the Joyful Gods.
Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho.	But my uncle Isidatta was not celibate; he lived content with his wife.
Sopi kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṃ kāyaṃ upapanno’ti.	When he passed away the Buddha declared that he was also a once-returner, who was reborn in the company of the Joyful Gods.
Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?	How on earth are we supposed to understand The Dharma taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”
“Evaṃ kho panetaṃ, bhagini, bhagavatā byākatan”ti.	“You’re right, sister, but that’s how the Buddha declared it.”
Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi.	Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left.
Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe?	“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals?
Dasayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ.	These ten people are found in the world.
Katame dasa?	What ten?
Idhānanda, ekacco puggalo dussīlo hoti.	Take a certain person who is unethical.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa taṃ dussilyaṃ aparisesaṃ nirujjhati.	And they don’t truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without anything left over.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya;	When their body breaks up, after death, they’re headed for a lower place, not a higher.
hānagāmīyeva hoti, no visesagāmī. (1)	They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo dussīlo hoti.	Take a certain person who is unethical.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussilyaṃ aparisesaṃ nirujjhati.	But they truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without anything left over.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	And they have listened and learned and comprehended theoretically and found at least temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya;	When their body breaks up, after death, they’re headed for a higher place, not a lower.
visesagāmīyeva hoti, no hānagāmī. (2)	They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti:	Judgmental people compare them, saying:
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti?	‘This one has just the same qualities as the other, so why is one worse and one better?’
Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.	This will be for their lasting harm and suffering.
Tatrānanda, yvāyaṃ puggalo dussīlo hoti.	In this case, the person who is unethical,
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussilyaṃ aparisesaṃ nirujjhati.	but truly understands the freedom of heart …
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	and has listened and learned and comprehended theoretically and found at least temporary freedom
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.	is better and finer than the other person.
Taṃ kissa hetu?	Why is that?
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati.	Because the stream of The Dharma carries them along.
Tadantaraṃ ko jāneyya, aññatra tathāgatena.	But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha,	So, Ānanda, don’t be judgmental about people.
mā puggalesu pamāṇaṃ gaṇhittha.	Don’t pass judgment on people.
Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto.	Those who pass judgment on people harm themselves.
Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.
Idha panānanda, ekacco puggalo sīlavā hoti.	Take a certain person who is ethical.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati.	But they don’t truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without anything left over.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya;	When their body breaks up, after death, they’re headed for a lower place, not a higher.
hānagāmīyeva hoti, no visesagāmī. (3)	They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo sīlavā hoti.	Take a certain person who is ethical.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati.	And they truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without anything left over.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	And they’ve listened and learned and comprehended theoretically and found at least temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya;	When their body breaks up, after death, they’re headed for a higher place, not a lower.
visesagāmīyeva hoti, no hānagāmī. (4)	They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti … pe …	Judgmental people compare them …
ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.
Idha panānanda, ekacco puggalo tibbarāgo hoti.	Take a certain person who is very lustful.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so rāgo apariseso nirujjhati.	And they don’t truly understand the freedom of heart and freedom by wisdom where that lust ceases without anything left over.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya;	When their body breaks up, after death, they’re headed for a lower place, not a higher.
hānagāmīyeva hoti, no visesagāmī. (5)	They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo tibbarāgo hoti.	Take a certain person who is very lustful.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so rāgo apariseso nirujjhati.	But they truly understand the freedom of heart and freedom by wisdom where that lust ceases without anything left over.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	And they’ve listened and learned and comprehended theoretically and found at least temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya;	When their body breaks up, after death, they’re headed for a higher place, not a lower.
visesagāmīyeva hoti, no hānagāmī. (6)	They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti … pe …	Judgmental people compare them …
ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.
Idha panānanda, ekacco puggalo kodhano hoti.	Take a certain person who is angry.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so kodho apariseso nirujjhati.	And they don’t truly understand the freedom of heart and freedom by wisdom where that anger ceases without anything left over.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya;	When their body breaks up, after death, they’re headed for a lower place, not a higher.
hānagāmīyeva hoti, no visesagāmī. (7)	They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo kodhano hoti.	Take a certain person who is angry.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so kodho apariseso nirujjhati.	But they truly understand the freedom of heart and freedom by wisdom where that anger ceases without anything left over.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	And they’ve listened and learned and comprehended theoretically and found at least temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya;	When their body breaks up, after death, they’re headed for a higher place, not a lower.
visesagāmīyeva hoti, no hānagāmī. (8)	They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti … pe …	Judgmental people compare them …
ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.
Idha panānanda, ekacco puggalo uddhato hoti.	Take a certain person who is restless.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati.	And they don’t truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without anything left over.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya;	When their body breaks up, after death, they’re headed for a lower place, not a higher.
hānagāmīyeva hoti, no visesagāmī. (9)	They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo uddhato hoti.	Take a certain person who is restless.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati.	But they truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without anything left over.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	And they’ve listened and learned and comprehended theoretically and found at least temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya;	When their body breaks up, after death, they’re headed for a higher place, not a lower.
visesagāmīyeva hoti, no hānagāmī. (10)	They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti:	Judgmental people compare them, saying:
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti?	‘This one has just the same qualities as the other, so why is one worse and one better?’
Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.	This will be for their lasting harm and suffering.
Tatrānanda, yvāyaṃ puggalo uddhato hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati,	In this case the person who is restless, but truly understands the freedom of heart …
tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	and has listened and learned and comprehended theoretically and found at least temporary freedom
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.	is better and finer than the other person.
Taṃ kissa hetu?	Why is that?
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati.	Because the stream of The Dharma carries them along.
Tadantaraṃ ko jāneyya aññatra tathāgatena.	But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha;	So, Ānanda, don’t be judgmental about people.
mā puggalesu pamāṇaṃ gaṇhittha.	Don’t pass judgment on people.
Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto.	Those who pass judgment on people harm themselves.
Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe.	Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals?

Ime kho, ānanda, dasa puggalā santo saṃvijjamānā lokasmiṃ.	These ten people are found in the world.
Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa.	If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination.
Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa.	And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination.
Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti.	So both individuals were lacking in one respect.”

❧

AN 10.76 Tayodhamma: Three Things

76. Tayodhammasutta	76. Three Things
“Tayome, bhikkhave, dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya.	“monks, if three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and The Dharma and training proclaimed by the Realized One would not shine in the world.
Katame tayo?	What three?
Jāti ca, jarā ca, maraṇañca—	Rebirth, old age, and death.
ime kho, bhikkhave, tayo dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya.	If these three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and The Dharma and training proclaimed by the Realized One would not shine in the world.
Yasmā ca kho, bhikkhave, ime tayo dhammā loke saṃvijjanti tasmā tathāgato loke uppajjati arahaṃ sammāsambuddho, tasmā tathāgatappavedito dhammavinayo loke dibbati.	But since these three things are found, the Realized One, the perfected one, the fully awakened Buddha arises in the world, and The Dharma and training proclaimed by the Realized One shines in the world.
Tayome, bhikkhave, dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.	Without giving up three things you can’t give up rebirth, old age, and death.
Katame tayo?	What three?
Rāgaṃ appahāya, dosaṃ appahāya, mohaṃ appahāya—	Greed, hate, and delusion.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. (1)	Without giving up these three things you can’t give up rebirth, old age, and death.
Tayome, bhikkhave, dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.	Without giving up three things you can’t give up greed, hate, and delusion.
Katame tayo?	What three?
Sakkāyadiṭṭhiṃ appahāya, vicikicchaṃ appahāya, sīlabbataparāmāsaṃ appahāya—	Identity view, doubt, and misapprehension of precepts and observances.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. (2)	Without giving up these three things you can’t give up greed, hate, and delusion.
Tayome, bhikkhave, dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.	Without giving up three things you can’t give up identity view, doubt, and misapprehension of precepts and observances.
Katame tayo?	What three?
Ayonisomanasikāraṃ appahāya, kummaggasevanaṃ appahāya, cetaso līnattaṃ appahāya—	Improper attention, following a wrong path, and mental sluggishness.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. (3)	Without giving up these three things you can’t give up identity view, doubt, and misapprehension of precepts and observances.
Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.	Without giving up three things you can’t give up improper attention, following a wrong path, and mental sluggishness.
Katame tayo?	What three?
Muṭṭhassaccaṃ appahāya, asampajaññaṃ appahāya, cetaso vikkhepaṃ appahāya—	Unrememberfulness, lack of lucid-discerning, and scattered mind.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. (4)	Without giving up these three things you can’t give up improper attention, following a wrong path, and mental sluggishness.
Tayome, bhikkhave, dhamme appahāya abhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.	Without giving up three things you can’t give up unrememberfulness, lack of lucid-discerning, and scattered mind.
Katame tayo?	What three?
Ariyānaṃ adassanakamyataṃ appahāya, ariyadhammassa asotukamyataṃ appahāya, upārambhacittataṃ appahāya—	Not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. (5)	Without giving up these three things you can’t give up unrememberfulness, lack of lucid-discerning, and scattered mind.
Tayome, bhikkhave, dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.	Without giving up three things you can’t give up not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
Katame tayo?	What three?
Uddhaccaṃ appahāya, asaṃvaraṃ appahāya, dussilyaṃ appahāya—	Restlessness, lack of restraint, and unethical conduct.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. (6)	Without giving up these three things you can’t give up not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
Tayome, bhikkhave, dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ.	Without giving up three things you can’t give up restlessness, lack of restraint, and unethical conduct.
Katame tayo?	What three?
Assaddhiyaṃ appahāya, avadaññutaṃ appahāya, kosajjaṃ appahāya—	Faithlessness, uncharitableness, and laziness.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ. (7)	Without giving up these three things you can’t give up restlessness, lack of restraint, and unethical conduct.
Tayome, bhikkhave, dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.	Without giving up three things you can’t give up faithlessness, uncharitableness, and laziness.
Katame tayo?	What three?
Anādariyaṃ appahāya, dovacassataṃ appahāya, pāpamittataṃ appahāya—	Disregard, being hard to admonish, and having bad friends.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. (8)	Without giving up these three things you can’t give up faithlessness, uncharitableness, and laziness.
Tayome, bhikkhave, dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.	Without giving up three things you can’t give up disregard, being hard to admonish, and having bad friends.
Katame tayo?	What three?
Ahirikaṃ appahāya, anottappaṃ appahāya, pamādaṃ appahāya—	Lack of conscience, imprudence, and negligence.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. (9)	Without giving up these three things you can’t give up disregard, being hard to admonish, and having bad friends.
Ahirikoyaṃ, bhikkhave, anottāpī pamatto hoti.	monks, someone who lacks conscience and prudence is negligent.
So pamatto samāno abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.	When you’re negligent you can’t give up disregard, being hard to admonish, and having bad friends.
So pāpamitto samāno abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.	When you’ve got bad friends you can’t give up faithlessness, uncharitableness, and laziness.
So kusīto samāno abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ.	When you’re lazy you can’t give up restlessness, lack of restraint, and unethical conduct.
So dussīlo samāno abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.	When you’re unethical you can’t give up not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
So upārambhacitto samāno abhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.	When you’ve got a fault-finding mind you can’t give up unrememberfulness, lack of lucid-discerning, and a scattered mind.
So vikkhittacitto samāno abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.	When your mind is scattered you can’t give up improper attention, following a wrong path, and mental sluggishness.
So līnacitto samāno abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.	When your mind is sluggish you can’t give up identity view, doubt, and misapprehension of precepts and observances.
So vicikiccho samāno abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.	When you have doubts you can’t give up greed, hate, and delusion.
So rāgaṃ appahāya dosaṃ appahāya mohaṃ appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. (10)	Without giving up greed, hate, and delusion you can’t give up rebirth, old age, and death.
Tayome, bhikkhave, dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.	After giving up three things you can give up rebirth, old age, and death.
Katame tayo?	What three?
Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya—	Greed, hate, and delusion.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. (1)	After giving up these three things you can give up rebirth, old age, and death.
Tayome, bhikkhave, dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.	After giving up three things you can give up greed, hate, and delusion.
Katame tayo?	What three?
Sakkāyadiṭṭhiṃ pahāya, vicikicchaṃ pahāya, sīlabbataparāmāsaṃ pahāya—	Identity view, doubt, and misapprehension of precepts and observances.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. (2)	After giving up these three things you can give up greed, hate, and delusion.
Tayome, bhikkhave, dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.	After giving up three things you can give up identity view, doubt, and misapprehension of precepts and observances.
Katame tayo?	What three?
Ayonisomanasikāraṃ pahāya, kummaggasevanaṃ pahāya, cetaso līnattaṃ pahāya—	Improper attention, following a wrong path, and mental sluggishness.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. (3)	After giving up these three things you can give up identity view, doubt, and misapprehension of precepts and observances.
Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.	After giving up three things you can give up improper attention, following a wrong path, and mental sluggishness.
Katame tayo?	What three?
Muṭṭhassaccaṃ pahāya, asampajaññaṃ pahāya, cetaso vikkhepaṃ pahāya—	Unrememberfulness, lack of lucid-discerning, and scattered mind.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. (4)	After giving up these three things you can give up improper attention, following a wrong path, and mental sluggishness.
Tayome, bhikkhave, dhamme pahāya bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.	After giving up three things you can give up unrememberfulness, lack of lucid-discerning, and scattered mind.
Katame tayo?	What three?
Ariyānaṃ adassanakamyataṃ pahāya, ariyadhammassa asotukamyataṃ pahāya, upārambhacittataṃ pahāya—	Not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. (5)	After giving up these three things you can give up unrememberfulness, lack of lucid-discerning, and scattered mind.
Tayome, bhikkhave, dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.	After giving up three things you can give up not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
Katame tayo?	What three?
Uddhaccaṃ pahāya, asaṃvaraṃ pahāya, dussilyaṃ pahāya—	Restlessness, lack of restraint, and unethical conduct.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. (6)	After giving up these three things you can give up not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
Tayome, bhikkhave, dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ.	After giving up three things you can give up restlessness, lack of restraint, and unethical conduct.
Katame tayo?	What three?
Assaddhiyaṃ pahāya, avadaññutaṃ pahāya, kosajjaṃ pahāya—	Faithlessness, uncharitableness, and laziness.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ. (7)	After giving up these three things you can give up restlessness, lack of restraint, and unethical conduct.
Tayome, bhikkhave, dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.	After giving up three things you can give up faithlessness, uncharitableness, and laziness.
Katame tayo?	What three?
Anādariyaṃ pahāya, dovacassataṃ pahāya, pāpamittataṃ pahāya—	Disregard, being hard to admonish, and having bad friends.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. (8)	After giving up these three things you can give up faithlessness, uncharitableness, and laziness.
Tayome, bhikkhave, dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.	After giving up three things you can give up disregard, being hard to admonish, and having bad friends.
Katame tayo?	What three?
Ahirikaṃ pahāya, anottappaṃ pahāya, pamādaṃ pahāya—	Lack of conscience, imprudence, and negligence.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. (9)	After giving up these three things you can give up disregard, being hard to admonish, and having bad friends.
Hirīmāyaṃ, bhikkhave, ottāpī appamatto hoti.	monks, someone who has conscience and prudence is diligent.
So appamatto samāno bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.	When you’re diligent you can give up disregard, being hard to admonish, and having bad friends.
So kalyāṇamitto samāno bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.	When you’ve got good friends you can give up faithlessness, uncharitableness, and laziness.
So āraddhavīriyo samāno bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ.	When you’re energetic you can give up restlessness, lack of restraint, and unethical conduct.
So sīlavā samāno bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.	When you’re ethical you can give up not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
So anupārambhacitto samāno bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.	When you don’t have a fault-finding mind you can give up unrememberfulness, lack of lucid-discerning, and a scattered mind.
So avikkhittacitto samāno bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.	When your mind isn’t scattered you can give up improper attention, following a wrong path, and mental sluggishness.
So alīnacitto samāno bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.	When your mind isn’t sluggish you can give up identity view, doubt, and misapprehension of precepts and observances.
So avicikiccho samāno bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.	When you have no doubts you can give up greed, hate, and delusion.
So rāgaṃ pahāya dosaṃ pahāya mohaṃ pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātun”ti. (10)	After giving up greed, hate, and delusion you can give up rebirth, old age, and death.”

❧

AN 10.77 Kāka: A Crow

77. Kākasutta	77. A Crow
“Dasahi, bhikkhave, asaddhammehi samannāgato kāko.	“monks, a crow has ten bad qualities.
Katamehi dasahi?	What ten?
Dhaṃsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca—	They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unrememberful and acquisitive.
imehi kho, bhikkhave, dasahi asaddhammehi samannāgato kāko.	A crow has these ten bad qualities.
Evamevaṃ kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhu.	In the same way, a bad monk has these ten bad qualities.
Katamehi dasahi?	What ten?
Dhaṃsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca—	They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unrememberful and acquisitive.
imehi kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhū”ti.	A bad monk has these ten bad qualities.”

AN 10.78 Nigaṇṭha: Jains

78. Nigaṇṭhasutta	78. Jains
“Dasahi, bhikkhave, asaddhammehi samannāgatā nigaṇṭhā.	“monks, Jain ascetics have ten bad qualities.
Katamehi dasahi?	What ten?
Assaddhā, bhikkhave, nigaṇṭhā;	They’re faithless and
dussīlā, bhikkhave, nigaṇṭhā;	unethical,
ahirikā, bhikkhave, nigaṇṭhā;	without conscience
anottappino, bhikkhave, nigaṇṭhā;	or prudence,
asappurisasambhattino, bhikkhave, nigaṇṭhā;	and devoted to bad persons.
attukkaṃsakaparavambhakā, bhikkhave, nigaṇṭhā;	They glorify themselves and put others down.
sandiṭṭhiparāmāsā ādhānaggāhī duppaṭinissaggino, bhikkhave, nigaṇṭhā;	They’re attached to their own views, holding them tight, and refusing to let go.
kuhakā, bhikkhave, nigaṇṭhā;	They’re deceptive,
pāpicchā, bhikkhave, nigaṇṭhā;	with bad desires
pāpamittā, bhikkhave, nigaṇṭhā—	and bad friends.
imehi kho, bhikkhave, dasahi asaddhammehi samannāgatā nigaṇṭhā”ti.	Jain ascetics have these ten bad qualities.”

AN 10.79 Āghātavatthu: Grounds for Resentment

(2025 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

“Dasayimāni, bhikkhave, āghātavatthūni.	“monks, there are ten grounds for resentment.
Katamāni dasa?	What ten?
‘Anatthaṃ me acarī’ti āghātaṃ bandhati;	1) Thinking: ‘They did wrong to me,’ you harbor resentment.
‘anatthaṃ me caratī’ti āghātaṃ bandhati;	2) Thinking: ‘They are doing wrong to me’ …
‘anatthaṃ me carissatī’ti āghātaṃ bandhati;	3) ‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṃ acarī’ti … pe …	4) ‘They did wrong by someone I love’ …
‘anatthaṃ caratī’ti … pe …	5) ‘They are doing wrong by someone I love’ …
‘anatthaṃ carissatī’ti āghātaṃ bandhati,	6) ‘They will do wrong by someone I love’ …
‘appiyassa me amanāpassa atthaṃ acarī’ti … pe …	7) ‘They helped someone I dislike’ …
‘atthaṃ caratī’ti … pe …	8) ‘They are helping someone I dislike’ …
‘atthaṃ carissatī’ti āghātaṃ bandhati;	9) Thinking: ‘They will help someone I dislike,’ you harbor resentment.
aṭṭhāne ca kuppati—	10) You get angry over impossibilities [, such as all events which ultimately you can’t possibly control].
imāni kho, bhikkhave, dasa āghātavatthūnī”ti.	These are the ten grounds for resentment.”

AN 10.80 Āghāta-paṭivinaya: Getting Rid of Resentment

(2025 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

“Dasayime, bhikkhave, āghātapaṭivinayā.	“monks, there are these ten methods to get rid of resentment.
Katame dasa?	What ten?
‘Anatthaṃ me acari, taṃ kutettha labbhā’ti	1) Thinking: ‘They harmed me, but what can I possibly do [to rid my mind of resentment]?’
	[Should I really expect the entire world and everyone in it to behave properly?]
	[What can be gained by being angry and resentful? Does that help the situation?]
	[Is it possible to be helpful to the victim without being angry at the offender? Are those two events independent or inseparable?]
āghātaṃ paṭivineti,	[Reflecting like that] you get rid of resentment.
‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti,	2) Thinking: ‘They are harming me …’ …
‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti,	3) ‘They will harm me …’ …
piyassa me manāpassa anatthaṃ acari … pe …	4) ‘They harmed someone I love …’ …
carati … pe …	5) ‘They are harming someone I love …’
carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti,	6) ‘They will harm someone I love …’ …
appiyassa me amanāpassa atthaṃ acari … pe …	7) They helped someone I dislike …’ …
atthaṃ carati … pe …	8) ‘They are helping someone I dislike …’ …
atthaṃ carissati, taṃ kutettha labbhāti	9) Thinking: ‘They will help someone I dislike, but what can I possibly do [to rid my mind of resentment]?’
aṭṭhāne ca na kuppati—	10) And you don’t get angry over impossibilities [, such as all events which ultimately you can’t possibly control].
ime kho, bhikkhave, dasa āghātapaṭivinayā”ti.	These are the ten ways of getting rid of resentment.”

❧

§ – AN 10 vagga 9 Thera: Senior monks

all

9. Theravagga

9. Senior monks

AN 10.81 Vāhana: With Bāhuna

81. Vāhanasutta	81. With Bāhuna
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.	At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Atha kho āyasmā vāhano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vāhano bhagavantaṃ etadavoca:	Then Venerable Bāhuna went up to the Buddha, bowed, sat down to one side, and said to him:
“katihi nu kho, bhante, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī”ti?	“Sir, how many things has the Realized One escaped from, so that he lives unattached, liberated, his mind free of limits?”
“Dasahi kho, vāhana, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati.	“Bāhuna, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits.
Katamehi dasahi?	What ten?
Rūpena kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati,	Form …
vedanāya kho, vāhana … pe …	feeling …
saññāya kho, vāhana …	perception …
saṅkhārehi kho, vāhana …	co-doings …
viññāṇena kho, vāhana …	consciousness …
jātiyā kho, vāhana …	rebirth …
jarāya kho, vāhana …	old age …
maraṇena kho, vāhana …	death …
dukkhehi kho, vāhana …	suffering …
kilesehi kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati.	defilements …
Seyyathāpi, vāhana, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā paccuggamma ṭhitaṃ anupalittaṃ udakena;	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.
evamevaṃ kho, vāhana, imehi dasahi dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī”ti.	In the same way, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits.”

AN 10.82 Ānanda: With Ānanda

82. Ānandasutta	82. With Ānanda
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“So vatānanda, bhikkhu ‘assaddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (1)	“Ānanda, it’s not possible for a faithless monk to achieve growth, improvement, or maturity in this Dharma and training.
So vatānanda, bhikkhu ‘dussīlo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (2)	It’s not possible for a monk who is unethical …
So vatānanda, bhikkhu ‘appassuto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (3)	uneducated …
So vatānanda, bhikkhu ‘dubbaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (4)	hard to admonish …
So vatānanda, bhikkhu ‘pāpamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (5)	with bad friends …
So vatānanda, bhikkhu ‘kusīto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (6)	lazy …
So vatānanda, bhikkhu ‘muṭṭhassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (7)	unrememberful …
So vatānanda, bhikkhu ‘asantuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (8)	discontented …
So vatānanda, bhikkhu ‘pāpiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (9)	of bad desires …
So vatānanda, bhikkhu ‘micchādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (10)	of wrong view to achieve growth, improvement, or maturity in this Dharma and training.
So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.	It’s not possible for a monk with these ten qualities to achieve growth, improvement, or maturity in this Dharma and training.
So vatānanda, bhikkhu ‘saddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (1)	It is possible for a faithful monk to achieve growth, improvement, or maturity in this Dharma and training.
So vatānanda, bhikkhu ‘sīlavā samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (2)	It is possible for a monk who is ethical …
So vatānanda, bhikkhu ‘bahussuto sutadharo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (3)	a learned memorizer …
So vatānanda, bhikkhu ‘suvaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (4)	easy to admonish …
So vatānanda, bhikkhu ‘kalyāṇamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (5)	with good friends …
So vatānanda, bhikkhu ‘āraddhavīriyo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (6)	energetic …
So vatānanda, bhikkhu ‘upaṭṭhitassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (7)	rememberful …
So vatānanda, bhikkhu ‘santuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (8)	contented …
So vatānanda, bhikkhu ‘appiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (9)	of few desires …
So vatānanda, bhikkhu ‘sammādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (10)	of right view to achieve growth, improvement, or maturity in this Dharma and training.
So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti.	It is possible for a monk with these ten qualities to achieve growth, improvement, or maturity in this Dharma and training.”

AN 10.83 Puṇṇiya: With Puṇṇiya

83. Puṇṇiyasutta	83. With Puṇṇiya
Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇiyo bhagavantaṃ etadavoca:	Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti appekadā nappaṭibhātī”ti?	“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”
“Saddho ca, puṇṇiya, bhikkhu hoti, no ca upasaṅkamitā; neva tāva tathāgataṃ dhammadesanā paṭibhāti.	“Puṇṇiya, when a monk has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach.
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti upasaṅkamitā ca, evaṃ tathāgataṃ dhammadesanā paṭibhāti.	But when a monk has faith and approaches, the Realized One feels inspired to teach.
Saddho ca, puṇṇiya, bhikkhu hoti upasaṅkamitā ca, no ca payirupāsitā … pe …	When a monk has faith and approaches, but doesn’t pay homage …
payirupāsitā ca, no ca paripucchitā …	they pay homage, but don’t ask questions …
paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti …	they ask questions, but don’t lend an ear …
ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti …	they lend an ear, but don’t remember The Dharma they’ve heard …
sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati …	they remember The Dharma they’ve heard, but don’t reflect on the meaning of the Dharmas they’ve remembered …
dhātānañca dhammānaṃ atthaṃ upaparikkhati no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti …	they reflect on the meaning of the Dharmas they’ve remembered, but, having understood the meaning and The Dharma, they don’t practice accordingly …
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā …	they practice accordingly, but they’re not a good speaker. Their voice is not polished, clear, articulate, and doesn’t express the meaning …
kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ, neva tāva tathāgataṃ dhammadesanā paṭibhāti.	They’re a good speaker, but they don’t educate, encourage, fire up, and inspire their spiritual companions. The Realized One doesn’t feel inspired to teach.
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ—	But when a monk has faith, approaches, pays homage, asks questions, lends an ear, remembers the Dharmas, reflects on the meaning, practices accordingly, has a good voice, and encourages their spiritual companions,
evaṃ tathāgataṃ dhammadesanā paṭibhāti.	the Realized One feels inspired to teach.
Imehi kho, puṇṇiya, dasahi dhammehi samannāgatā ekantapaṭibhānā tathāgataṃ dhammadesanā hotī”ti.	When someone has these ten qualities, the Realized One feels totally inspired to teach.”

AN 10.84 Byākaraṇa: Declaration

84. Byākaraṇasutta	84. Declaration
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi:	There Venerable Mahāmoggallāna addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:	Venerable Mahāmoggallāna said this:
“Idhāvuso, bhikkhu aññaṃ byākaroti:	“Take a monk who declares enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.	They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the jhānas, and is skilled in attainments, in the minds of others, and in the ways of another’s mind.
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.	Grilled in this way they get stuck or lose their way. They come to ruin and disaster.
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti:	The Realized One or one of his disciples comprehends their mind and investigates:
‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti—	‘Why does this venerable declare enlightenment, saying:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?	“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’?”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti:	They understand:
‘Kodhano kho ayamāyasmā;	‘This venerable gets angry,
kodhapariyuṭṭhitena cetasā bahulaṃ viharati.	and often lives with a heart full of anger.
Kodhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (1)	But being full of anger means decline in The Dharma and training proclaimed by the Realized One.
Upanāhī kho pana ayamāyasmā; upanāhapariyuṭṭhitena cetasā bahulaṃ viharati. Upanāhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (2)	This venerable is hostile …
Makkhī kho pana ayamāyasmā; makkhapariyuṭṭhitena cetasā bahulaṃ viharati. Makkhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (3)	prone to offensiveness …
Paḷāsī kho pana ayamāyasmā; paḷāsapariyuṭṭhitena cetasā bahulaṃ viharati. Paḷāsapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (4)	contemptuous …
Issukī kho pana ayamāyasmā; issāpariyuṭṭhitena cetasā bahulaṃ viharati. Issāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (5)	envious …
Maccharī kho pana ayamāyasmā; maccherapariyuṭṭhitena cetasā bahulaṃ viharati. Maccherapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (6)	stingy …
Saṭho kho pana ayamāyasmā; sāṭheyyapariyuṭṭhitena cetasā bahulaṃ viharati. Sāṭheyyapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (7)	devious …
Māyāvī kho pana ayamāyasmā; māyāpariyuṭṭhitena cetasā bahulaṃ viharati. Māyāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (8)	deceitful …
Pāpiccho kho pana ayamāyasmā;	This venerable has bad desires,
icchāpariyuṭṭhitena cetasā bahulaṃ viharati.	and often lives with a heart full of desire.
Icchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (9)	But being full of desire means decline in The Dharma and training proclaimed by the Realized One.
Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno.	When there is still more to be done, this venerable stopped half-way after achieving some insignificant distinction.
Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’. (10)	But stopping half-way means decline in The Dharma and training proclaimed by the Realized One.’
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.	It’s not possible for a monk to achieve growth, improvement, or maturity in this Dharma and training without giving up these ten qualities.
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti.	It is possible for a monk to achieve growth, improvement, or maturity in this Dharma and training after giving up these ten qualities.”

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AN 10.85 Katthī: A Boaster

85. Katthīsutta	85. A Boaster
Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ.	At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti.
Tatra kho āyasmā mahācundo bhikkhū āmantesi:	There he addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā mahācundo etadavoca:	Venerable Mahācunda said this:
“Idhāvuso, bhikkhu katthī hoti vikatthī adhigamesu:	“Take a monk who boasts and brags about their achievements:
‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.	‘I enter and emerge from the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna. And I enter and emerge from the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. And I enter and emerge from the cessation of perception and feeling.’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.	They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the jhānas, and is skilled in attainments, in the minds of others, and in the ways of another’s mind.
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.	Grilled in this way they get stuck or lose their way. They come to ruin and disaster.
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti:	The Realized One or one of his disciples comprehends their mind and investigates:
‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu—	‘Why does this venerable boast and brag about their achievements, saying:
ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi … pe …	“I enter and emerge from the first jhāna …
ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.	and the cessation of perception and feeling.”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti:	They understand:
‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī na santatakārī na santatavutti sīlesu.	‘For a long time this venerable’s deeds have been corrupt, flawed, blemished, and tainted. Their deeds and behavior are inconsistent.
Dussīlo kho ayamāyasmā.	This venerable is unethical,
Dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (1)	and unethical conduct means decline in The Dharma and training proclaimed by the Realized One.
Assaddho kho pana ayamāyasmā;	This venerable is unfaithful,
assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (2)	and lack of faith means decline …
Appassuto kho pana ayamāyasmā anācāro;	This venerable is uneducated and unpracticed,
appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (3)	and lack of learning means decline …
Dubbaco kho pana ayamāyasmā;	This venerable is hard to admonish,
dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (4)	and being hard to admonish means decline …
Pāpamitto kho pana ayamāyasmā;	This venerable has bad friends,
pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (5)	and bad friends mean decline …
Kusīto kho pana ayamāyasmā;	This venerable is lazy,
kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (6)	and laziness means decline …
Muṭṭhassati kho pana ayamāyasmā;	This venerable is unrememberful,
muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (7)	and unrememberfulness means decline …
Kuhako kho pana ayamāyasmā;	This venerable is deceptive,
kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (8)	and deceitfulness means decline …
Dubbharo kho pana ayamāyasmā;	This venerable is hard to look after,
dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (9)	and being hard to look after means decline …
Duppañño kho pana ayamāyasmā;	This venerable is witless,
duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’. (10)	and lack of wisdom means decline in The Dharma and training proclaimed by the Realized One.’
Seyyathāpi, āvuso, sahāyako sahāyakaṃ evaṃ vadeyya:	Suppose one friend was to say to another:
‘yadā te, samma, dhanena dhanakaraṇīyaṃ assa, yāceyyāsi maṃ dhanaṃ. Dassāmi te dhanan’ti.	‘My dear friend, when you need money for some payment, just ask me and I’ll give it.’
So kiñcideva dhanakaraṇīye samuppanne sahāyako sahāyakaṃ evaṃ vadeyya: ‘attho me, samma, dhanena. Dehi me dhanan’ti.	Then when some payment falls due, that friend says to their friend: ‘I need some money, my dear friend. Give me some.’
So evaṃ vadeyya:	They’d say:
‘tena hi, samma, idha khanāhī’ti. So tatra khananto nādhigaccheyya.	‘Well then, my dear friend, dig here.’ So they dig there, but don’t find anything.
So evaṃ vadeyya:	They’d say:
‘alikaṃ maṃ, samma, avaca; tucchakaṃ maṃ, samma, avaca—idha khanāhī’ti.	‘You lied to me, my dear friend, you spoke baselessly when you told me to dig here.’
So evaṃ vadeyya:	They’d say:
‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Tena hi, samma, idha khanāhī’ti.	‘My dear friend, I didn’t lie or speak baselessly. Well then, dig here.’
So tatrapi khananto nādhigaccheyya.	So they dig there as well, but don’t find anything.
So evaṃ vadeyya:	They’d say:
‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca—idha khanāhī’ti.	‘You lied to me, my dear friend, you spoke baselessly when you said dig here.’
So evaṃ vadeyya:	They’d say:
‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Tena hi, samma, idha khanāhī’ti.	‘My dear friend, I didn’t lie or speak baselessly. Well then, dig here.’
So tatrapi khananto nādhigaccheyya.	So they dig there as well, but don’t find anything.
So evaṃ vadeyya:	They’d say:
‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca—idha khanāhī’ti.	‘You lied to me, my dear friend, you spoke baselessly when you said dig here.’
So evaṃ vadeyya:	They’d say:
‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Api ca ahameva ummādaṃ pāpuṇiṃ cetaso vipariyāyan’ti.	‘My dear friend, I didn’t lie or speak baselessly. But I had gone mad, I was out of my mind.’
Evamevaṃ kho, āvuso, bhikkhu katthī hoti vikatthī adhigamesu:	In the same way, take a monk who boasts and brags about their achievements:
‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.	‘I enter and emerge from the first jhāna … and the cessation of perception and feeling.’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.	They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples …
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.	Grilled in this way they get stuck or lose their way. They come to ruin and disaster.
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti:	The Realized One or one of his disciples comprehends their mind and investigates:
‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu—	‘Why does this venerable boast and brag about their achievements, saying:
ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi … pe …	“I enter and emerge from the first jhāna …
ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.	and the cessation of perception and feeling.”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittapariyāyakusalo cetasā ceto paricca pajānāti:	They understand:
‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti sīlesu.	‘For a long time this venerable’s deeds have been corrupt, flawed, blemished, and tainted. Their deeds and behavior are inconsistent.
Dussīlo kho ayamāyasmā;	This venerable is unethical,
dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (1)	and unethical conduct means decline in The Dharma and training proclaimed by the Realized One.
Assaddho kho pana ayamāyasmā; assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (2)	This venerable is unfaithful …
Appassuto kho pana ayamāyasmā anācāro; appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (3)	uneducated and unpracticed …
Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (4)	hard to admonish …
Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (5)	with bad friends …
Kusīto kho pana ayamāyasmā; kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (6)	lazy …
Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (7)	unrememberful …
Kuhako kho pana ayamāyasmā; kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (8)	deceptive …
Dubbharo kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (9)	hard to look after …
Duppañño kho pana ayamāyasmā;	This venerable is witless,
duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’. (10)	and lack of wisdom means decline in The Dharma and training proclaimed by the Realized One.’
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.	It’s not possible for a monk to achieve growth, improvement, or maturity in this Dharma and training without giving up these ten qualities.
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti.	It is possible for a monk to achieve growth, improvement, or maturity in this Dharma and training after giving up these ten qualities.”

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AN 10.86 Adhimāna: Overestimation

86. Adhimānasutta	86. Overestimation
Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe.	At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho āyasmā mahākassapo bhikkhū āmantesi:	There he addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahākassapassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā mahākassapo etadavoca:	Venerable Mahākassapa said this:
“Idhāvuso, bhikkhu aññaṃ byākaroti:	“Take a monk who declares enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.	They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the jhānas, and is skilled in attainments, in the minds of others, and in the ways of another’s mind.
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.	Grilled in this way they get stuck or lose their way. They come to ruin and disaster.
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti:	The Realized One or one of his disciples comprehends their mind and investigates:
‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti—	‘Why does this venerable declare enlightenment, saying:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’?”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti:	They understand:
‘Adhimāniko kho ayamāyasmā adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī.	‘This venerable overestimates themselves and takes that to be the truth. They perceive that they’ve attained what they haven’t attained, done what they haven’t done, and achieved what they haven’t achieved.
Adhimānena aññaṃ byākaroti—	And they declare enlightenment out of overestimation:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti:	The Realized One or one of his disciples comprehends their mind and investigates:
‘kiṃ nu kho ayamāyasmā nissāya adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī.	‘Why does this venerable overestimate themselves and take that to be the truth? Why do they perceive that they’ve attained what they haven’t attained, done what they haven’t done, and achieved what they haven’t achieved?
Adhimānena aññaṃ byākaroti—	And why do they declare enlightenment out of overestimation:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti:	They understand:
‘Bahussuto kho pana ayamāyasmā sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	‘This venerable is very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Tasmā ayamāyasmā adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti— khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	Therefore this venerable overestimates themselves and takes that to be the truth. …’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti:	They understand:
‘Abhijjhālu kho pana ayamāyasmā;	‘This venerable is covetous,
abhijjhāpariyuṭṭhitena cetasā bahulaṃ viharati.	and often lives with a heart full covetousness.
Abhijjhāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (1)	Being full of covetousness means decline in The Dharma and training proclaimed by the Realized One.
Byāpanno kho pana ayamāyasmā; byāpādapariyuṭṭhitena cetasā bahulaṃ viharati. Byāpādapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (2)	This venerable has ill will …
Thinamiddho kho pana ayamāyasmā; thinamiddhapariyuṭṭhitena cetasā bahulaṃ viharati. Thinamiddhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (3)	dullness and drowsiness …
Uddhato kho pana ayamāyasmā; uddhaccapariyuṭṭhitena cetasā bahulaṃ viharati. Uddhaccapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (4)	restlessness …
Vicikiccho kho pana ayamāyasmā; vicikicchāpariyuṭṭhitena cetasā bahulaṃ viharati. Vicikicchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (5)	doubt …
Kammārāmo kho pana ayamāyasmā kammarato kammārāmataṃ anuyutto. Kammārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (6)	This venerable relishes work. They love it and like to relish it …
Bhassārāmo kho pana ayamāyasmā bhassarato bhassārāmataṃ anuyutto. Bhassārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (7)	This venerable relishes talk …
Niddārāmo kho pana ayamāyasmā niddārato niddārāmataṃ anuyutto. Niddārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (8)	sleep …
Saṅgaṇikārāmo kho pana ayamāyasmā saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto. Saṅgaṇikārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (9)	company …
Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno.	When there is still more to be done, this venerable stopped half-way after achieving some insignificant distinction.
Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’. (10)	Stopping half-way means decline in The Dharma and training proclaimed by the Realized One.’
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.	It’s not possible for a monk to achieve growth, improvement, or maturity in this Dharma and training without giving up these ten qualities.
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti.	It is possible for a monk to achieve growth, improvement, or maturity in this Dharma and training after giving up these ten qualities.”

❧

AN 10.87 Nappiya: Disciplinary Issues

87. Nappiyasutta	87. Disciplinary Issues
Tatra kho bhagavā kālaṅkataṃ bhikkhuṃ ārabbha bhikkhū āmantesi:	There the Buddha addressed the monks concerning the monk Kalandaka:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī.	“Firstly, a monk raises disciplinary issues and doesn’t praise the settlement of disciplinary issues.
Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (1)	This quality doesn’t conduce to warmth, respect, esteem, harmony, and unity.
Puna caparaṃ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (2)	Furthermore, a monk doesn’t want to train, and doesn’t praise taking up the training. …
Puna caparaṃ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (3)	Furthermore, a monk has bad desires, and doesn’t praise getting rid of desires. …
Puna caparaṃ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (4)	Furthermore, a monk gets angry, and doesn’t praise getting rid of anger. …
Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (5)	Furthermore, a monk denigrates others, and doesn’t praise getting rid of denigration. …
Puna caparaṃ, bhikkhave, bhikkhu saṭho hoti, sāṭheyyavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (6)	Furthermore, a monk is devious, and doesn’t praise getting rid of deviousness. …
Puna caparaṃ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (7)	Furthermore, a monk is deceitful, and doesn’t praise getting rid of deceitfulness. …
Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (8)	Furthermore, a monk doesn’t pay attention to the Dharmas, and doesn’t praise attending to the Dharmas. …
Puna caparaṃ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (9)	Furthermore, a monk is not in retreat, and doesn’t praise retreat. …
Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako hoti, paṭisanthārakassa na vaṇṇavādī.	Furthermore, a monk is inhospitable to their spiritual companions, and doesn’t praise hospitality.
Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (10)	This quality doesn’t conduce to warmth, respect, esteem, harmony, and unity.
Evarūpassa, bhikkhave, bhikkhuno kiñcāpi evaṃ icchā uppajjeyya:	Even though a monk such as this might wish:
‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti.	‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them.
Taṃ kissa hetu?	Why is that?
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.	Because their sensible spiritual companions see that they haven’t given up those bad unskillful Dharmas.
Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṃ icchā uppajjeyya:	Suppose a wild colt was to wish:
‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṃ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṃ bhojenti na ca ājānīyaparimajjanaṃ parimajjanti.	‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans wouldn’t put them in a thoroughbred’s place, feed them a thoroughbred’s food, or give them a thoroughbred’s grooming.
Taṃ kissa hetu?	Why is that?
Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti.	Because sensible humans see that they haven’t given up their tricks, bluffs, ruses, and feints.
Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi evaṃ icchā uppajjeyya:	In the same way, even though a monk such as this might wish:
‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti.	‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them.
Taṃ kissa hetu?	Why is that?
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.	Because their sensible spiritual companions see that they haven’t given up those bad unskillful Dharmas.
Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī.	Next, a monk doesn’t raise disciplinary issues and praises the settlement of disciplinary issues.
Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (1)	This quality conduces to warmth, respect, esteem, harmony, and unity.
Puna caparaṃ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (2)	Furthermore, a monk wants to train, and praises taking up the training. …
Puna caparaṃ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (3)	Furthermore, a monk has few desires, and praises getting rid of desires. …
Puna caparaṃ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (4)	Furthermore, a monk doesn’t get angry, and praises getting rid of anger. …
Puna caparaṃ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (5)	Furthermore, a monk doesn’t denigrate others, and praises getting rid of denigration. …
Puna caparaṃ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (6)	Furthermore, a monk isn’t devious, and praises getting rid of deviousness. …
Puna caparaṃ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (7)	Furthermore, a monk isn’t deceitful, and praises getting rid of deceitfulness. …
Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (8)	Furthermore, a monk pays attention to the Dharmas, and praises attending to the Dharmas. …
Puna caparaṃ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (9)	Furthermore, a monk is in retreat, and praises retreat. …
Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī.	Furthermore, a monk is hospitable to their spiritual companions, and praises hospitality.
Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (10)	This quality conduces to warmth, respect, esteem, harmony, and unity.
Evarūpassa, bhikkhave, bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya:	Even though a monk such as this might never wish:
‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti.	‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them.
Taṃ kissa hetu?	Why is that?
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassanti.	Because their sensible spiritual companions see that they’ve given up those bad unskillful Dharmas.
Seyyathāpi, bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṃ icchā uppajjeyya:	Suppose a fine thoroughbred never wished:
‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṃ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti.	‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans would put them in a thoroughbred’s place, feed them a thoroughbred’s food, and give them a thoroughbred’s grooming.
Taṃ kissa hetu?	Why is that?
Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti.	Because sensible humans see that they’ve given up their tricks, bluffs, ruses, and feints.
Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya:	In the same way, even though a monk such as this might never wish:
‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti.	‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them.
Taṃ kissa hetu?	Why is that?
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassantī”ti.	Because their sensible spiritual companions see that they’ve given up those bad unskillful Dharmas.”

❧

AN 10.88 Akkosaka: An Abuser

88. Akkosakasutta	88. An Abuser
“Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ ṭhānametaṃ avakāso yaṃ so dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.	“monks, any monk who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these ten disasters.
Katamesaṃ dasannaṃ?	What ten?
Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities, or live the spiritual life dissatisfied, or commit a corrupt offence, or contract a severe illness, or go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyyā”ti.	Any monk who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these ten disasters.”

AN 10.89 Kokālika: With Kokālika

89. Kokālikasutta	89. With Kokālika
Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca:	Then the monk Kokālika went up to the Buddha, bowed, sat down to one side, and said to him:
“pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.	“Sir, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
“Mā hevaṃ, kokālika, mā hevaṃ, kokālika.	“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.	Have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.	they’re good monks.”
Dutiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca:	For a second time Kokālika said to the Buddha:
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.	“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
“Mā hevaṃ, kokālika, mā hevaṃ, kokālika.	“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.	Have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.	they’re good monks.”
Tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca:	For a third time Kokālika said to the Buddha:
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.	“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
“Mā hevaṃ, kokālika, mā hevaṃ, kokālika.	“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.	Have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.	they’re good monks.”
Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi.	Not long after he left his body erupted with boils the size of mustard seeds.
Sāsapamattiyo hutvā muggamattiyo ahesuṃ, muggamattiyo hutvā kalāyamattiyo ahesuṃ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ, kolamattiyo hutvā āmalakamattiyo ahesuṃ, āmalakamattiyo hutvā tiṇḍukamattiyo ahesuṃ, tiṇḍukamattiyo hutvā, beḷuvasalāṭukamattiyo ahesuṃ, beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ, billamattiyo hutvā pabhijjiṃsu, pubbañca lohitañca pagghariṃsu.	The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood apples, then ripe wood apples. Finally they burst open, and pus and blood oozed out.
So sudaṃ kadalipattesu seti macchova visagilito.	He just laid down on banana leaves like a poisoned fish.
Atha kho turū paccekabrahmā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāse ṭhatvā kokālikaṃ bhikkhuṃ etadavoca:	Then Tudu the independent brahmā went to Kokālika, and standing in the sky he said to him:
“pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.	“Kokālika, have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.	they’re good monks.”
“Kosi tvaṃ, āvuso”ti?	“Who are you, reverend?”
“Ahaṃ turū paccekabrahmā”ti.	“I am Tudu the independent brahmā.”
“Nanu tvaṃ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato?	“Didn’t the Buddha declare you a non-returner? So what are you doing back here?
Passa yāvañca te idaṃ aparaddhan”ti.	See how far you have strayed!”
Atha kho turū paccekabrahmā kokālikaṃ bhikkhuṃ gāthāhi ajjhabhāsi:	Then Tudu addressed Kokālika in verse:
“Purisassa hi jātassa,	“A person is born
kuṭhārī jāyate mukhe;	with an axe in their mouth.
Yāya chindati attānaṃ,	A fool cuts themselves with it
bālo dubbhāsitaṃ bhaṇaṃ.	when they say bad words.
Yo nindiyaṃ pasaṃsati,	When you praise someone worthy of criticism,
Taṃ vā nindati yo pasaṃsiyo;	or criticize someone worthy of praise,
Vicināti mukhena so kaliṃ,	you choose bad luck with your own mouth:
Kalinā tena sukhaṃ na vindati.	you’ll never find happiness that way.
Appamattako ayaṃ kali,	Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;	if all you lose is your money
Sabbassāpi sahāpi attanā,	and all you own, even yourself.
Ayameva mahattaro kali;	What’s really terrible luck
Yo sugatesu manaṃ padūsaye.	is to hate the holy ones.
Sataṃ sahassānaṃ nirabbudānaṃ,	For more than two quinquadecillion years,
Chattiṃsati pañca ca abbudāni;	and another five quattuordecillion years,
Yamariyagarahī nirayaṃ upeti,	a slanderer of noble ones goes to hell,
Vācaṃ manañca paṇidhāya pāpakan”ti.	having aimed bad words and thoughts at them.”
Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi.	Then the monk Kokālika died of that illness.
Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajjati sāriputtamoggallānesu cittaṃ āghātetvā.	He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati bhagavantaṃ etadavoca:	Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“kokāliko, bhante, bhikkhu kālaṅkato.	“Sir, the monk Kokālika has passed away.
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti.	He was reborn in the pink lotus hell because of his resentment for Sāriputta and Moggallāna.”
Idamavoca brahmā sahampati.	That’s what Brahmā Sahampati said.
Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, brahmā sahampati maṃ etadavoca: ‘kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.	Then, when the night had passed, the Buddha told the monks all that had happened.
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“kīva dīghaṃ nu kho, bhante, padume niraye āyuppamāṇan”ti?	“Sir, how long is the life span in the Pink Lotus hell?”
“Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ.	“It’s long, monk.
Na taṃ sukaraṃ saṅkhātuṃ:	It’s not easy to calculate
‘ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā’”ti.	how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“Sakkā pana, bhante, upamaṃ kātun”ti?	“But sir, is it possible to give a simile?”
“Sakkā, bhikkhū”ti bhagavā avoca:	“It’s possible,” said the Buddha.
“seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya.	“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it.
Khippataraṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo.	By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell.
Seyyathāpi, bhikkhu, vīsati abbudā nirayā; evameko nirabbudo nirayo.	Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell.
Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā; evameko ababo nirayo.	Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell.
Seyyathāpi, bhikkhu, vīsati ababā nirayā; evameko aṭaṭo nirayo.	Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell.
Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā; evameko ahaho nirayo.	Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell.
Seyyathāpi, bhikkhu, vīsati ahahā nirayā; evameko kumudo nirayo.	Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell.
Seyyathāpi, bhikkhu, vīsati kumudā nirayā; evameko sogandhiko nirayo.	Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell.
Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā; evameko uppalako nirayo.	Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell.
Seyyathāpi, bhikkhu, vīsati uppalakā nirayā; evameko puṇḍarīko nirayo.	Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell.
Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā; evameko padumo nirayo.	Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.
Padumaṃ kho pana, bhikkhu, nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti.	The monk Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Purisassa hi jātassa,	“A person is born
kuṭhārī jāyate mukhe;	with an axe in their mouth.
Yāya chindati attānaṃ,	A fool cuts themselves with it
bālo dubbhāsitaṃ bhaṇaṃ.	when they say bad words.
Yo nindiyaṃ pasaṃsati,	When you praise someone worthy of criticism,
Taṃ vā nindati yo pasaṃsiyo;	or criticize someone worthy of praise,
Vicināti mukhena so kaliṃ,	you choose bad luck with your own mouth:
Kalinā tena sukhaṃ na vindati.	you’ll never find happiness that way.
Appamattako ayaṃ kali,	Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;	if all you lose is your money
Sabbassāpi sahāpi attanā,	and all you own, even yourself.
Ayameva mahattaro kali;	What’s really terrible luck
Yo sugatesu manaṃ padūsaye.	is to hate the holy ones.
Sataṃ sahassānaṃ nirabbudānaṃ,	For more than two quinquadecillion years,
Chattiṃsati pañca ca abbudāni;	and another five quattuordecillion years,
Yamariyagarahī nirayaṃ upeti,	a slanderer of noble ones goes to hell,
Vācaṃ manañca paṇidhāya pāpakan”ti.	having aimed bad words and thoughts at them.”

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AN 10.90 Khīṇāsavabala: The Powers of One Who has Ended Defilements

90. Khīṇāsavabalasutta	90. The Powers of One Who has Ended Defilements
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:	Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	“Sāriputta, how many powers does a monk who has ended the defilements have that qualify them to claim:
‘khīṇā me āsavā’”ti?	‘My defilements have ended.’”
“Dasa, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	“Sir, a monk who has ended the defilements has ten powers that qualify them to claim:
‘khīṇā me āsavā’ti.	‘My defilements have ended.’
Katamāni dasa?	What ten?
Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.	Firstly, a monk with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (1)	‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.	Furthermore, a monk with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals.
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (2)	‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi.	Furthermore, the mind of a monk with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences.
Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (3)	‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.	Furthermore, a monk with defilements ended has well developed the four kinds of rememberfulness meditation.
Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (4)	‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā … pe …	Furthermore, a monk with defilements ended has well developed the four right efforts. …
cattāro iddhipādā bhāvitā honti subhāvitā … pe …	the four bases of psychic power …
pañcindriyāni …	the five faculties …
pañca balāni bhāvitāni honti subhāvitāni …	the five powers …
satta bojjhaṅgā bhāvitā honti subhāvitā …	the seven awakening factors …
ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.	the noble eightfold path.
Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (5–10.)	‘My defilements have ended.’
Imāni kho, bhante, dasa khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	A monk who has ended the defilements has these ten powers that qualify them to claim:
‘khīṇā me āsavā’”ti.	‘My defilements have ended.’”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 10 Upāli: With Upāli

all

10. Upālivagga

10. With Upāli

AN 10.91 Kāmabhogī: Pleasure Seekers

91. Kāmabhogīsutta	91. Pleasure Seekers
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
“Dasayime, gahapati, kāmabhogī santo saṃvijjamānā lokasmiṃ.	“These ten pleasure seekers are found in the world.
Katame dasa?	What ten?
Idha, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena;	First, a pleasure seeker seeks wealth using illegitimate, coercive means.
adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. (1)	They don’t make themselves happy and pleased, nor share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena;	Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. (2)	They make themselves happy and pleased, but don’t share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena;	Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. (3)	They make themselves happy and pleased, and they share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi;	Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. (4)	They don’t make themselves happy and pleased, nor share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi;	Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. (5)	They make themselves happy and pleased, but don't share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi;	Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. (6)	They make themselves happy and pleased, and they share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;	Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. (7)	They don’t make themselves happy and pleased, nor share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;	Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. (8)	They make themselves happy and pleased, but don’t share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;	Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.	They make themselves happy and pleased, and they share it and make merit.
Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati. (9)	But they enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;	Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.	They make themselves happy and pleased, and they share it and make merit.
Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. (10)	And they enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi gārayho.	Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be criticized on three grounds.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho.	They don’t make themselves happy and pleased. This is the second ground for criticism.
‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho.	They don’t share it and make merit. This is the third ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi gārayho. (1)	This pleasure seeker may be criticized on these three grounds.
Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi gārayho ekena ṭhānena pāsaṃso.	Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be criticized on two grounds, and praised on one.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā ekena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the one ground for praise.
‘Na saṃvibhajati na puññāni karotī’ti iminā dutiyena ṭhānena gārayho.	They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi gārayho iminā ekena ṭhānena pāsaṃso. (2)	This pleasure seeker may be criticized on these two grounds, and praised on this one.
Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena gārayho dvīhi ṭhānehi pāsaṃso.	Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit. They may be criticized on one ground, and praised on two.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the one ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā paṭhamena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the first ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā dutiyena ṭhānena pāsaṃso.	They share it and make merit. This is the second ground for praise.
Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso. (3)	This pleasure seeker may be criticized on this one ground, and praised on these two.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso tīhi ṭhānehi gārayho.	Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground, and criticized on three.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the one ground for praise.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho.	They don’t make themselves happy and pleased. This is the second ground for criticism.
‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho.	They don’t share it and make merit. This is the third ground for criticism.
Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi tīhi ṭhānehi gārayho. (4)	This pleasure seeker may be praised on this one ground, and criticized on these three.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso dvīhi ṭhānehi gārayho.	Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds, and criticized on two.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the second ground for praise.
‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho.	They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso imehi dvīhi ṭhānehi gārayho. (5)	This pleasure seeker may be praised on these two grounds, and criticized on these two.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho.	Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and make merit. They may be praised on three grounds, and criticized on one.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the one ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the second ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso.	They share it and make merit. This is the third ground for praise.
Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho. (6)	This pleasure seeker may be praised on these three grounds, and criticized on this one.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso dvīhi ṭhānehi gārayho.	Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground and criticized on two.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the one ground for praise.
‘Na attānaṃ sukheti na pīṇetī’ti, iminā paṭhamena ṭhānena gārayho.	They don’t make themselves happy and pleased. This is the first ground for criticism.
‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho.	They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi dvīhi ṭhānehi gārayho. (7)	This pleasure seeker may be praised on this one ground, and criticized on these two.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho.	Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds and criticized on one.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the second ground for praise.
‘Na saṃvibhajati na puññāni karotī’ti iminā ekena ṭhānena gārayho.	They don’t share it and make merit. This is the one ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho. (8)	This pleasure seeker may be praised on these two grounds, and criticized on this one.
Tatra, gahapati yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho.	Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the second ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso.	They share it and make merit. This is the third ground for praise.
‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho.	They enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho. (9)	This pleasure seeker may be praised on these three grounds, and criticized on this one.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṃso.	Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the second ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso.	They share it and make merit. This is the third ground for praise.
‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṃso.	They enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.
Ayaṃ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṃso. (10)	This pleasure seeker may be praised on these four grounds.
Ime kho, gahapati, dasa kāmabhogī santo saṃvijjamānā lokasmiṃ.	These are the ten pleasure seekers found in the world.
Imesaṃ kho, gahapati, dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.	The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.
Seyyathāpi, gahapati, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati.	From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
Evamevaṃ kho, gahapati, imesaṃ dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā”ti.	In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.”

❧

AN 10.92 Bhaya: Dangers

92. Bhayasutta	92. Dangers
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:	“Householder, when a noble-one's-disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamāni pañca bhayāni verāni vūpasantāni honti?	What are the five dangers and threats they have quelled?
Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	So that danger and threat is quelled for anyone who refrains from killing living creatures.
Yaṃ, gahapati, adinnādāyī … pe …	Anyone who steals …
kāmesumicchācārī …	Anyone who commits sexual misconduct …
musāvādī …	Anyone who lies …
surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti.	These are the five dangers and threats they have quelled.
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?	What are the four factors of stream-entry that they have?
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble-one's-disciple has experiential confidence in the Buddha:
‘itipi so bhagavā … pe … buddho bhagavā’ti;	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, awakened, blessed.’
dhamme aveccappasādena samannāgato hoti:	They have experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti;	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
saṅghe aveccappasādena samannāgato hoti:	They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti;	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi’.	And a noble-one's-disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.	These are the four factors of stream-entry that they have.
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?	And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘iti imasmiṃ sati idaṃ hoti; imassuppādā idaṃ uppajjati;	‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti; imassa nirodhā idaṃ nirujjhati, yadidaṃ—	When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
avijjāpaccayā saṅkhārā,	Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ,	co-doings are a condition for consciousness.
viññāṇapaccayā nāmarūpaṃ,	Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ,	Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,	The six sense fields are conditions for contact.
phassapaccayā vedanā,	Contact is a condition for feeling.
vedanāpaccayā taṇhā,	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ,	Craving is a condition for grasping.
upādānapaccayā bhavo,	Grasping is a condition for continued existence.
bhavapaccayā jāti,	Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti,	Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
evametassa kevalassa dukkhakkhandhassa samudayo hoti;	That is how this entire mass of suffering originates.
avijjāya tveva asesavirāganirodhā saṅkhāranirodho … pe …	When ignorance fades away and ceases with nothing left over, co-doings cease. When co-doings cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.	That is how this entire mass of suffering ceases.’
Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.	This is the noble process that they have clearly seen and comprehended with wisdom.
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:	When a noble-one's-disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

❧

AN 10.93 Kiṃdiṭṭhika: What Is Your View?

93. Kiṃdiṭṭhikasutta	93. What Is Your View?
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṃ dassanāya.	Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day to see the Buddha.
Atha kho anāthapiṇḍikassa gahapatissa etadahosi:	Then it occurred to him:
“akālo kho tāva bhagavantaṃ dassanāya.	“It’s the wrong time to see the Buddha,
Paṭisallīno bhagavā.	as he’s in retreat.
Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya.	And it’s the wrong time to see the esteemed monks,
Paṭisallīnā manobhāvanīyā bhikkhū.	as they’re in retreat.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.	Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami.	Then he went to the monastery of the wanderers who follow other paths.
Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.	Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics.
Addasaṃsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ.	They saw Anāthapiṇḍika coming off in the distance,
Disvāna aññamaññaṃ saṇṭhāpesuṃ:	and stopped each other, saying:
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.
Ayaṃ anāthapiṇḍiko gahapati ārāmaṃ āgacchati samaṇassa gotamassa sāvako.	The householder Anāthapiṇḍika, a disciple of the ascetic Gotama, is coming into our monastery.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro anāthapiṇḍiko gahapati.	He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī.
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino.	Such venerables like the quiet, are educated to be quiet, and praise the quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ.	Then those wanderers who follow other paths fell silent.
Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.	Then Anāthapiṇḍika went up to them, and exchanged greetings with those wanderers.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ:	When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:
“vadehi, gahapati, kiṃdiṭṭhiko samaṇo gotamo”ti?	“Tell us, householder, what is the view of the ascetic Gotama?”
“Na kho ahaṃ, bhante, bhagavato sabbaṃ diṭṭhiṃ jānāmī”ti.	“Sirs, I don’t know all his views.”
“Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi;	“Well then, since it seems you don’t know all the views of the ascetic Gotama,
vadehi, gahapati, kiṃdiṭṭhikā bhikkhū”ti?	tell us, what are the views of the monks?”
“Bhikkhūnampi kho ahaṃ, bhante, na sabbaṃ diṭṭhiṃ jānāmī”ti.	“Sirs, I don’t know all the monks’ views.”
“Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi napi bhikkhūnaṃ sabbaṃ diṭṭhiṃ jānāsi;	“Well then, since it seems you don’t know all the views of the ascetic Gotama or of the monks,
vadehi, gahapati, kiṃdiṭṭhikosi tuvan”ti?	tell us, householder, what is your view?”
“Etaṃ kho, bhante, amhehi na dukkaraṃ byākātuṃ yaṃdiṭṭhikā mayaṃ.	“Sirs, it’s not hard for me to explain what my views are.
Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṃ amhehi na dukkaraṃ bhavissati byākātuṃ yaṃdiṭṭhikā mayan”ti.	But please, let the venerables explain their own convictions first. Afterwards it won’t be hard for me to explain my views.”
Evaṃ vutte, aññataro paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca:	When he said this, one of the wanderers said to him:
“sassato loko, idameva saccaṃ moghamaññanti—	“The world is eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī”ti.	That’s my view, householder.”
Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca:	Another wanderer said:
“asassato loko, idameva saccaṃ moghamaññanti—	“The world is not eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī”ti.	That’s my view, householder.”
Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca:	Another wanderer said:
“antavā loko … pe …	“The world is finite …” …
anantavā loko …	“The world is infinite …” …
taṃ jīvaṃ taṃ sarīraṃ …	“The soul and the body are the same thing …” …
aññaṃ jīvaṃ aññaṃ sarīraṃ …	“The soul and the body are different things …” …
hoti tathāgato paraṃ maraṇā …	“A Realized One exists after death …” …
na hoti tathāgato paraṃ maraṇā …	“A Realized One doesn’t exist after death …” …
hoti ca na ca hoti tathāgato paraṃ maraṇā …	“A Realized One both exists and doesn’t exist after death …” …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—	“A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī”ti.	That’s my view, householder.”
Evaṃ vutte, anāthapiṇḍiko gahapati te paribbājake etadavoca:	When this was said, Anāthapiṇḍika said this:
“yvāyaṃ, bhante, āyasmā evamāha:	“Sirs, regarding the venerable who said this:
‘sassato loko, idameva saccaṃ moghamaññanti—	‘The world is eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī’ti,	That’s my view, householder.’
imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.	This view of his has either arisen from his own improper attention, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.	But that view is created, conditioned, chosen, dependently originated.
Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.	What he clings to and holds to is just suffering.
Yopāyaṃ, bhante, āyasmā evamāha:	Regarding the venerable who said this:
‘asassato loko, idameva saccaṃ moghamaññanti—	‘The world is not eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī’ti,	That’s my view, householder.’
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.	This view of his has either arisen from his own improper attention, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.	But that view is created, conditioned, chosen, dependently originated.
Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.	What he clings to and holds to is just suffering.
Yopāyaṃ, bhante, āyasmā evamāha:	Regarding the venerable who said this:
‘antavā loko … pe …	‘The world is finite …’ …
anantavā loko …	‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …	‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …	‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …	‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …	‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …	‘A Realized One both exists and doesn’t exist after death …’ …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—	‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī’ti,	That’s my view, householder.’
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.	This view of his has either arisen from his own improper attention, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.	But that view is created, conditioned, chosen, dependently originated.
Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti.	What he clings to and holds to is just suffering.”
Evaṃ vutte te paribbājakā anāthapiṇḍikaṃ gahapatiṃ etadavocuṃ:	When he said this the wanderers said to him:
“byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni.	“Householder, we’ve each explained our own convictions.
Vadehi, gahapati, kiṃdiṭṭhikosi tuvan”ti?	Tell us, householder, what is your view?”
“Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, na meso attā’ti—	And what’s suffering is not mine, I am not this, this is not my self.
evaṃdiṭṭhiko ahaṃ, bhante”ti.	That’s my view, sirs.”
“Yaṃ kho, gahapati, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	“Householder, anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeva tvaṃ, gahapati, allīno, tadeva tvaṃ, gahapati, ajjhupagato”ti.	What you cling to and hold to is just suffering.”
“Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, nameso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ.	And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self.
Tassa ca uttari nissaraṇaṃ yathābhūtaṃ pajānāmī”ti.	And I truly understand the escape beyond that.”
Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu.	When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	Seeing this, Anāthapiṇḍika got up from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.
“Sādhu sādhu, gahapati.	“Good, good, householder!
Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā”ti.	That’s how you should legitimately and completely refute those foolish men from time to time.”
Atha kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk,
Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	after which Anāthapiṇḍika got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi:	Then, not long after Anāthapiṇḍika had left, the Buddha addressed the monks:
“yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ anāthapiṇḍikena gahapatinā niggahitā”ti.	“monks, even a monk who has ordained for a hundred years in this Dharma and training would legitimately and completely refute those wanderers who follow other paths just as the householder Anāthapiṇḍika did.”

❧

AN 10.94 Vajjiyamāhita: With Vajjiyamāhita

94. Vajjiyamāhitasutta	94. With Vajjiyamāhita
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.	At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṃ dassanāya.	Then the householder Vajjiyamāhita left Sāvatthī in the middle of the day to see the Buddha.
Atha kho vajjiyamāhitassa gahapatissa etadahosi:	Then it occurred to him:
“akālo kho tāva bhagavantaṃ dassanāya.	“It’s the wrong time to see the Buddha,
Paṭisallīno bhagavā.	as he’s in retreat.
Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya.	And it’s the wrong time to see the esteemed monks,
Paṭisallīnā manobhāvanīyāpi bhikkhū.	as they’re in retreat.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.	Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho vajjiyamāhito gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami.	Then he went to the monastery of the wanderers who follow other paths.
Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.	Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics.
Addasaṃsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ:	They saw Vajjiyamāhita coming off in the distance, and stopped each other, saying:
“appasaddā bhonto hontu. Mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.
Ayaṃ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako.	The householder Vajjiyamāhita, a disciple of the ascetic Gotama, is coming into our monastery.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṃ paṭivasanti, ayaṃ tesaṃ aññataro vajjiyamāhito gahapati.	He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Campā.
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino.	Such venerables like the quiet, are educated to be quiet, and praise the quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ.	Then those wanderers who follow other paths fell silent.
Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.	Then Vajjiyamāhita went up to them, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vajjiyamāhitaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ:	When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:
“saccaṃ kira, gahapati, samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī”ti?	“Is it really true, householder? Does the ascetic Gotama criticize all forms of mortification? Does he categorically condemn and denounce those self-mortifiers who live rough?”
“Na kho, bhante, bhagavā sabbaṃ tapaṃ garahati napi sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadati.	“No, sirs, the ascetic Gotama does not criticize all forms of mortification. Nor does he categorically condemn and denounce those self-mortifiers who live rough.
Gārayhaṃ kho, bhante, bhagavā garahati, pasaṃsitabbaṃ pasaṃsati.	The Buddha criticizes where it is due, and praises where it is due.
Gārayhaṃ kho pana, bhante, bhagavā garahanto pasaṃsitabbaṃ pasaṃsanto vibhajjavādo bhagavā.	In doing so he is one who speaks after analyzing the question,
Na so bhagavā ettha ekaṃsavādo”ti.	without making generalizations on this point.”
Evaṃ vutte, aññataro paribbājako vajjiyamāhitaṃ gahapatiṃ etadavoca:	When he said this, one of the wanderers said to him:
“āgamehi tvaṃ, gahapati, yassa tvaṃ samaṇassa gotamassa vaṇṇaṃ bhāsati, samaṇo gotamo venayiko appaññattiko”ti?	“Hold on, householder! That ascetic Gotama who you praise is an exterminator who refrains from making statements.”
“Etthapāhaṃ, bhante, āyasmante vakkhāmi sahadhammena:	“On this point, also, I reasonably respond to the venerables.
‘idaṃ kusalan’ti, bhante, bhagavatā paññattaṃ;	The Buddha has stated ‘This is skillful’ and
‘idaṃ akusalan’ti, bhante, bhagavatā paññattaṃ.	‘This is unskillful’.
Iti kusalākusalaṃ bhagavā paññāpayamāno sapaññattiko bhagavā;	So when it comes to what is skillful and unskillful the Buddha makes a statement.
na so bhagavā venayiko appaññattiko”ti.	He is not an exterminator who refrains from making statements.”
Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu.	When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Seeing this, Vajjiyamāhita got up from his seat. He went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and informed the Buddha of all they had discussed.
“Sādhu sādhu, gahapati.	“Good, good, householder!
Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā.	That’s how you should legitimately and completely refute those foolish men from time to time.
Nāhaṃ, gahapati, sabbaṃ tapaṃ tapitabbanti vadāmi;	Householder, I don’t say that all mortifications should be undergone.
na ca panāhaṃ, gahapati, sabbaṃ tapaṃ na tapitabbanti vadāmi;	But I don’t say that no mortifications should be undergone.
nāhaṃ, gahapati, sabbaṃ samādānaṃ samāditabbanti vadāmi;	I don’t say that all observances should be undertaken.
na panāhaṃ, gahapati, sabbaṃ samādānaṃ na samāditabbanti vadāmi;	But I don’t say that no observances should be undertaken.
nāhaṃ, gahapati, sabbaṃ padhānaṃ padahitabbanti vadāmi;	I don’t say that all efforts should be tried.
na panāhaṃ, gahapati, sabbaṃ padhānaṃ na padahitabbanti vadāmi;	But I don’t say that no efforts should be tried.
nāhaṃ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi.	I don’t say that everything should be given up.
Na panāhaṃ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi;	But I don’t say that nothing should be given up.
nāhaṃ, gahapati, sabbā vimutti vimuccitabbāti vadāmi;	I don’t say that you should be liberated with all kinds of freedom.
na panāhaṃ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.	But I don’t say that you should not be liberated with any kind of freedom.
Yañhi, gahapati, tapaṃ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ tapaṃ na tapitabbanti vadāmi.	When undergoing certain mortifications, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t undergo those mortifications.
Yañca khvassa, gahapati, tapaṃ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ tapaṃ tapitabbanti vadāmi.	When undergoing certain mortifications, unskillful Dharmas decline while skillful Dharmas grow. I say that you should undergo those mortifications.
Yañhi, gahapati, samādānaṃ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ samādānaṃ na samāditabbanti vadāmi.	When undertaking certain observances, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t undertake those observances.
Yañca khvassa, gahapati, samādānaṃ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ samādānaṃ samāditabbanti vadāmi.	When undertaking certain observances, unskillful Dharmas decline while skillful Dharmas grow. I say that you should undertake those observances.
Yañhi, gahapati, padhānaṃ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ padhānaṃ na padahitabbanti vadāmi.	When trying certain efforts, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t try those efforts.
Yañca khvassa, gahapati, padhānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, evarūpaṃ padhānaṃ padahitabbanti vadāmi.	When trying certain efforts, unskillful Dharmas decline while skillful Dharmas grow. I say that you should try those efforts.
Yañhi, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi.	When giving up certain things, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t give up those things.
Yañca khvassa, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi.	When giving up certain things, unskillful Dharmas decline while skillful Dharmas grow. I say that you should give up those things.
Yañhi, gahapati, vimuttiṃ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi.	When being liberated with certain kinds of freedom, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t be liberated with those kinds of freedom.
Yañca khvassa, gahapati, vimuttiṃ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī”ti.	When being liberated with certain kinds of freedom, unskillful Dharmas decline while skillful Dharmas grow. I say that you should be liberated with those kinds of freedom.”
Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	After Vajjiyamāhita had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi:	Then, not long after Vajjiyamāhita had left, the Buddha addressed the monks:
“yopi so, bhikkhave, bhikkhu dīgharattaṃ apparajakkho imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ vajjiyamāhitena gahapatinā niggahitā”ti.	“monks, even a monk who for a long time has had little dust in their eye in this Dharma and training would legitimately and completely refute those wanderers who follow other paths just as the householder Vajjiyamāhita did.”

❧

AN 10.95 Uttiya: With Uttiya

95. Uttiyasutta	95. With Uttiya
Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Uttiya went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttiyo paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññan”ti?	“Master Gotama, is this right: ‘The world is eternal. This is the only truth, other ideas are stupid’?”
“Abyākataṃ kho etaṃ, uttiya, mayā: ‘sassato loko, idameva saccaṃ moghamaññan’”ti.	“This has not been declared by me, Uttiya.”
“Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññan”ti?	“Then is this right: ‘The world is not eternal. This is the only truth, other ideas are stupid’?”
“Etampi kho, uttiya, abyākataṃ mayā: ‘asassato loko, idameva saccaṃ moghamaññan’”ti.	“This has not been declared by me, Uttiya.”
“Kiṃ nu kho, bho gotama, antavā loko … pe …	“Then is this right: ‘The world is finite …’ …
anantavā loko …	‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …	‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …	‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …	‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …	‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …	‘A Realized One both exists and doesn’t exist after death …’ …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti?	‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid’?”
“Etampi kho, uttiya, abyākataṃ mayā: ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.	“This has not been declared by me, Uttiya.”
“‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṃ kho etaṃ, uttiya, mayā— sassato loko, idameva saccaṃ moghamaññan’ti vadesi.	“When asked about all these points, Master Gotama says that they have not been declared by him.
‘Kiṃ nu kho, bho gotama, antavā loko … pe … anantavā loko … taṃ jīvaṃ taṃ sarīraṃ … aññaṃ jīvaṃ aññaṃ sarīraṃ … hoti tathāgato paraṃ maraṇā … na hoti tathāgato paraṃ maraṇā … hoti ca na ca hoti tathāgato paraṃ maraṇā … neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti, iti puṭṭho samāno: ‘etampi kho, uttiya, abyākataṃ mayā— neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi. Atha kiñcarahi bhotā gotamena byākatan”ti?	So what exactly has been declared by Master Gotama?”
“Abhiññāya kho ahaṃ, uttiya, sāvakānaṃ dhammaṃ desemi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.	“Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”
“Yaṃ panetaṃ bhavaṃ gotamo abhiññāya sāvakānaṃ dhammaṃ desesi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā”ti?	“But when Master Gotama teaches in this way, is the whole world released, or half, or a third?”
Evaṃ vutte, bhagavā tuṇhī ahosi.	But when he said this, the Buddha kept silent.
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“mā hevaṃ kho uttiyo paribbājako pāpakaṃ diṭṭhigataṃ paṭilabhi:	“The wanderer Uttiya must not get the harmful misconception:
‘sabbasāmukkaṃsikaṃ vata me samaṇo gotamo pañhaṃ puṭṭho saṃsādeti, no vissajjeti, na nūna visahatī’ti.	‘When the ascetic Gotama was asked this all-important question he falters without answering. He just can’t do it!’
Tadassa uttiyassa paribbājakassa dīgharattaṃ ahitāya dukkhāyā”ti.	That would be for his lasting harm and suffering.”
Atha kho āyasmā ānando uttiyaṃ paribbājakaṃ etadavoca:	Then Ānanda said to the wanderer Uttiya:
“tenahāvuso uttiya, upamaṃ te karissāmi.	“Well then, Reverend Uttiya, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, āvuso uttiya, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ.	Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā.	And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.
So tassa nagarassa samantā anupariyāyapathaṃ anukkamati. Anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi.	As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
No ca khvassa evaṃ ñāṇaṃ hoti: ‘ettakā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā’ti.	He doesn’t know how many creatures enter or leave the citadel.
Atha khvassa evamettha hoti: ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.	But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate.
Evamevaṃ kho, āvuso uttiya, na tathāgatassa evaṃ ussukkaṃ hoti: ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti.	In the same way, it’s not the Realized One’s concern whether the whole world is released by this, or half, or a third.
Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā.	But the Realized One knows that whoever’s released from the world—in the past, future, or present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of rememberfulness meditation. And they have truly developed the seven awakening factors.
Evamete lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā’ti.	That’s how they’re released from the world, in the past, future, or present.
Yadeva kho tvaṃ, āvuso uttiya, bhagavantaṃ pañhaṃ apucchi tadevetaṃ pañhaṃ bhagavantaṃ aññena pariyāyena apucchi.	Uttiya, you were just asking the Buddha the same question as before in a different way.
Tasmā te taṃ bhagavā na byākāsī”ti.	That’s why he didn’t answer.”

❧

AN 10.96 Kokanuda: With Kokanada

96. Kokanudasutta	96. With Kokanada
Ekaṃ samayaṃ āyasmā ānando rājagahe viharati tapodārāme.	At one time Venerable Ānanda was staying near Rājagaha in the Hot Springs Monastery.
Atha kho āyasmā ānando rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.	Then Ānanda rose at the crack of dawn and went to the hot springs to bathe.
Tapodāya gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.	When he had bathed and emerged from the water he stood in one robe drying himself.
Kokanudopi kho paribbājako rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.	The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe.
Addasā kho kokanudo paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.	He saw Ānanda coming off in the distance
Disvāna āyasmantaṃ ānandaṃ etadavoca:	and said to him:
“kvettha, āvuso”ti?	“Who’s here, reverend?”
“Ahamāvuso, bhikkhū”ti.	“I’m a monk, reverend.”
“Katamesaṃ, āvuso, bhikkhūnan”ti?	“Of which monks?”
“Samaṇānaṃ, āvuso, sakyaputtiyānan”ti.	“Of the ascetics who follow the Sakyan.”
“Puccheyyāma mayaṃ āyasmantaṃ kiñcideva desaṃ, sace āyasmā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.	“I’d like to ask the venerable about a certain point, if you’d take the time to answer.”
“Pucchāvuso, sutvā vedissāmā”ti.	“Ask, reverend. When I’ve heard it I’ll know.”
“Kiṃ nu kho, bho, ‘sassato loko, idameva saccaṃ moghamaññan’ti—evaṃdiṭṭhi bhavan”ti?	“Is this your view: ‘The world is eternal. This is the only truth, other ideas are stupid’?”
“Na kho ahaṃ, āvuso, evaṃdiṭṭhi: ‘sassato loko, idameva saccaṃ moghamaññan’”ti.	“That’s not my view, reverend.”
“Kiṃ pana, bho, ‘asassato loko, idameva saccaṃ moghamaññan’ti—evaṃdiṭṭhi bhavan”ti?	“Then is this your view: ‘The world is not eternal. This is the only truth, other ideas are stupid’?”
“Na kho ahaṃ, āvuso, evaṃdiṭṭhi: ‘asassato loko, idameva saccaṃ moghamaññan’”ti.	“That’s not my view, reverend.”
“Kiṃ nu kho, bho, antavā loko … pe …	“Then is this your view: ‘The world is finite …’ …
anantavā loko …	‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …	‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …	‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …	‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …	‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …	‘A Realized One both exists and doesn’t exist after death …’ …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—evaṃdiṭṭhi bhavan”ti?	‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid’?”
“Na kho ahaṃ, āvuso, evaṃdiṭṭhi: ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.	“That’s not my view, reverend.”
“Tena hi bhavaṃ na jānāti, na passatī”ti?	“Then, sir, do you neither know nor see?”
“Na kho ahaṃ, āvuso, na jānāmi na passāmi.	“That’s not so, reverend.
Jānāmahaṃ, āvuso, passāmī”ti.	I do know and see.”
“‘Kiṃ nu kho, bho, sassato loko, idameva saccaṃ moghamaññanti— evaṃdiṭṭhi bhavan’ti, iti puṭṭho samāno: ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi— sassato loko, idameva saccaṃ moghamaññan’ti vadesi.	“When asked about all these points, you say that’s not your view.
‘Tena hi bhavaṃ na jānāti na passatī’ti, iti puṭṭho samāno:	Yet when asked whether you neither know nor see,
‘na kho ahaṃ, āvuso, na jānāmi na passāmi.	you say, ‘That’s not so, reverend.
Jānāmahaṃ, āvuso, passāmī’ti vadesi.	I do know and see.’
Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?	How then should we see the meaning of this statement?”
“‘Sassato loko, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ.	“‘The world is eternal. This is the only truth, other ideas are stupid:’ that’s a misconception.
‘Asassato loko, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ.	‘The world is not eternal. This is the only truth, other ideas are stupid:’ that’s a misconception.
Antavā loko … pe …	‘The world is finite …’ …
anantavā loko …	‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …	‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …	‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …	‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …	‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …	‘A Realized One both exists and doesn’t exist after death …’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ.	‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid:’ that’s a misconception.
Yāvatā, āvuso, diṭṭhi yāvatā diṭṭhiṭṭhānaṃ diṭṭhiadhiṭṭhānaṃ diṭṭhipariyuṭṭhānaṃ diṭṭhisamuṭṭhānaṃ diṭṭhisamugghāto, tamahaṃ jānāmi tamahaṃ passāmi.	I know and see the scope of convictions, the scope of grounds for views, dedication to views, obsession with views, the origin of views, and the uprooting of views.
Tamahaṃ jānanto tamahaṃ passanto kyāhaṃ vakkhāmi:	Knowing and seeing thus, why should I say:
‘na jānāmi na passāmī’ti?	‘I neither know nor see?’
Jānāmahaṃ, āvuso, passāmī”ti.	I do know and see.”
“Ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī”ti?	“What is the venerable’s name? And how are you known among your spiritual companions?”
“‘Ānando’ti kho me, āvuso, nāmaṃ.	“Reverend, my name is Ānanda.
‘Ānando’ti ca pana maṃ sabrahmacārī jānantī”ti.	And that’s how I’m known among my spiritual companions.”
“Mahācariyena vata kira, bho, saddhiṃ mantayamānā na jānimha:	“Goodness! I had no idea I was consulting such a great teacher as
‘āyasmā ānando’ti.	Venerable Ānanda!
Sace hi mayaṃ jāneyyāma:	If I had known who
‘ayaṃ āyasmā ānando’ti, ettakampi no nappaṭibhāyeyya.	you were, I wouldn’t have said so much.
Khamatu ca me āyasmā ānando”ti.	May Venerable Ānanda please forgive me.”

❧

AN 10.97 Āhuneyya: Worthy of offerings Dedicated to the Gods

97. Āhuneyyasutta	Worthy of offerings Dedicated to the Gods
“Dasahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi dasahi?	What ten?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	They have good friends, companions, and associates.
Sammādiṭṭhiko hoti sammādassanena samannāgato.	They have right view, possessing right perspective.
Anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.	They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.	With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti; sadosaṃ vā cittaṃ … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.	They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.
Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus they recollect their many past lives, with features and details.
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

AN 10.98 Thera: A Senior monk

98. Therasutta	98. A Senior monk
“Dasahi, bhikkhave, dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharati.	“monks, a senior monk with ten qualities lives comfortably in whatever region they live.
Katamehi dasahi?	What ten?
Thero hoti rattaññū cirapabbajito,	They are senior and have long gone forth.
sīlavā hoti … pe …	They’re ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
samādāya sikkhati sikkhāpadesu, bahussuto hoti … pe …	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,	Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
adhikaraṇasamuppādavūpasamakusalo hoti,	They’re skilled in raising and settling disciplinary issues.
dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo,	They love the Dharmas and are a delight to converse with, being full of joy in The Dharma and training.
santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena,	They’re content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
pāsādiko hoti abhikkantapaṭikkante susaṃvuto antaraghare nisajjāya,	They look impressive when going out and coming back, and are well restrained when sitting in an inhabited area.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharatī”ti.	A senior monk with these ten qualities lives comfortably in whatever region they live.”

AN 10.99 Upāli: With Upāli

99. Upālisutta	99. With Upāli
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca:	Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:
“icchāmahaṃ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.	“Sir, I wish to frequent remote lodgings in the wilderness and the forest.”
“Durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni.	“Upāli, remote lodgings in the wilderness and the forest are challenging.
Dukkaraṃ pavivekaṃ durabhiramaṃ.	It’s hard to maintain seclusion and hard to find joy in it.
Ekatte haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno.	Staying alone, the forests seem to rob the mind of a monk who isn’t undistractify-&-lucidifyd in samādhi.
Yo kho, upāli, evaṃ vadeyya:	If someone should say this:
‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ:	‘Though I don’t have undistractible-lucidity, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that
‘saṃsīdissati vā uplavissati vā’ti.	they’ll sink down or float away.
Seyyathāpi, upāli, mahāudakarahado.	Suppose there was a large lake,
Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano vā.	and along comes a bull elephant with a height of seven or eight cubits.
Tassa evamassa:	He’d think:
‘yannūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasandhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisandhovikampi khiḍḍaṃ kīḷeyyaṃ.	‘Why don’t I plunge into this lake and play around while washing my ears and back?
Kaṇṇasandhovikampi khiḍḍaṃ kīḷitvā piṭṭhisandhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyyan’ti.	When I’ve bathed and emerged from the water, I’ll come out and go wherever I want.’
So taṃ udakarahadaṃ ogāhetvā kaṇṇasandhovikampi khiḍḍaṃ kīḷeyya piṭṭhisandhovikampi khiḍḍaṃ kīḷeyya; kaṇṇasandhovikampi khiḍḍaṃ kīḷitvā piṭṭhisandhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya.	And that’s just what he does.
Taṃ kissa hetu?	Why is that?
Mahā, upāli, attabhāvo gambhīre gādhaṃ vindati.	Because his large life-form finds a footing in the depths.
Atha āgaccheyya saso vā biḷāro vā.	Then along comes a rabbit or a cat.
Tassa evamassa:	They’d think:
‘ko cāhaṃ, ko ca hatthināgo.	‘What difference is there between me and a bull elephant?
Yannūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasandhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisandhovikampi khiḍḍaṃ kīḷeyyaṃ;	Why don’t I plunge into this lake and play around while washing my ears and back?
kaṇṇasandhovikampi khiḍḍaṃ kīḷitvā piṭṭhisandhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyyan’ti.	When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’
So taṃ udakarahadaṃ sahasā appaṭisaṅkhā pakkhandeyya.	They jump into the lake rashly, without thinking.
Tassetaṃ pāṭikaṅkhaṃ:	You can expect that
‘saṃsīdissati vā uplavissati vā’ti.	they’ll sink down or float away.
Taṃ kissa hetu?	Why is that?
Paritto, upāli, attabhāvo gambhīre gādhaṃ na vindati.	Because their little life-form finds no footing in the depths.
Evamevaṃ kho, upāli, yo evaṃ vadeyya:	If someone should say this:
‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ:	‘Though I don’t have undistractible-lucidity, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that
‘saṃsīdissati vā uplavissati vā’ti.	they’ll sink down or float away.
Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati.	Suppose there was a little baby boy playing in his own urine and feces.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
nanvāyaṃ kevalā paripūrā bālakhiḍḍā”ti?	Isn’t that a totally foolish game?”
“Evaṃ, bhante”.	“Yes, sir.”
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya	“After some time that boy grows up and his faculties mature.
yāni kānici kumārakānaṃ kīḷāpanakāni bhavanti, seyyathidaṃ—vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ, tehi kīḷati.	He accordingly plays childish games such as toy ploughs, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
nanvāyaṃ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā”ti?	Aren’t such games better than what he did before?”
“Evaṃ, bhante”.	“Yes, sir.”
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya	“After some time that boy grows up and his faculties mature further.
pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti	He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyehi saddehi …	Sounds known by the ear …
ghānaviññeyyehi gandhehi …	Smells known by the nose …
jivhāviññeyyehi rasehi …	Tastes known by the tongue …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
nanvāyaṃ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā”ti?	Aren’t such games better than what he did before?”
“Evaṃ, bhante”.	“Yes, sir.”
“Idha kho pana vo, upāli, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	“But then 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 who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that Dharma, or a householder’s child, or someone reborn in some good family.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.	They avoid injuring plants and seeds.
Ekabhattiko hoti rattūparato, virato vikālabhojanā.	They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti,	They avoid dancing, singing, music, and seeing shows.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
uccāsayanamahāsayanā paṭivirato hoti,	They avoid high and luxurious beds.
jātarūparajatapaṭiggahaṇā paṭivirato hoti,	They avoid receiving gold and money,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,	raw grains,
āmakamaṃsapaṭiggahaṇā paṭivirato hoti,	raw meat,
itthikumārikapaṭiggahaṇā paṭivirato hoti,	women and girls,
dāsidāsapaṭiggahaṇā paṭivirato hoti,	male and female bondservants,
ajeḷakapaṭiggahaṇā paṭivirato hoti,	goats and sheep,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,	chickens and pigs,
hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti,	elephants, cows, horses, and mares,
khettavatthupaṭiggahaṇā paṭivirato hoti,	and fields and land.
dūteyyapahiṇagamanānuyogā paṭivirato hoti,	They avoid running errands and messages;
kayavikkayā paṭivirato hoti,	buying and selling;
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,	falsifying weights, metals, or measures;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,	bribery, fraud, cheating, and duplicity;
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.	They’re content with robes to look after the body and alms-food to look after the belly.
Yena yeneva pakkamati samādāyeva pakkamati,	Wherever they go, they set out taking only these things.
seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti.	They’re like a bird: wherever it flies, wings are its only burden.
Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble sense restraint, and this noble rememberfulness and lucid-discerning,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establish rememberfulness right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti.	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti.	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Puna caparaṃ, upāli, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Puna caparaṃ, upāli, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna. They meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Puna caparaṃ, upāli, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ … pe ….	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness. …” …
Puna caparaṃ, upāli, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	“Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, a monk enters and remains in the dimension of infinite space.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Puna caparaṃ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati … pe ….	Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, a monk enters and remains in the dimension of infinite consciousness. …” …
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati … pe ….	“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …
Sabbaso ākiñcaññāyatanaṃ samatikkamma ‘santametaṃ paṇītametan’ti nevasaññānāsaññāyatanaṃ upasampajja viharati.	“Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Puna caparaṃ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. And they have achieved their own goal.
Iṅgha tvaṃ, upāli, saṅghe viharāhi.	Come on, Upāli, stay with the Saṅgha.
Saṅghe te viharato phāsu bhavissatī”ti.	If you stay with the Saṅgha you’ll be comfortable.”

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AN 10.100 Abhabba: Cannot

100. Abhabbasutta	100. Cannot
“Dasayime, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	“monks, without giving up ten things you can’t realize perfection.
Katame dasa?	What ten?
Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ—	Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, stinginess, and conceit.
ime kho, bhikkhave, dasa dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	Without giving up these ten things you can’t realize perfection.
Dasayime, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ.	After giving up ten things you can realize perfection.
Katame dasa?	What ten?
Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ—	Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, stinginess, and conceit.
ime kho, bhikkhave, dasa dhamme pahāya bhabbo arahattaṃ sacchikātun”ti.	After giving up these ten things you can realize perfection.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 11 Samaṇasaññā: Perceptions for Ascetics

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11. Samaṇasaññāvagga

11. Perceptions for Ascetics

AN 10.101 Samaṇasaññā: Perceptions for Ascetics

101. Samaṇasaññāsutta	101. Perceptions for Ascetics
“Tisso imā, bhikkhave, samaṇasaññā bhāvitā bahulīkatā satta dhamme paripūrenti.	“monks, when these three perceptions for ascetics are developed and cultivated they fulfill seven things.
Katamā tisso?	What three?
Vevaṇṇiyamhi ajjhupagato, parapaṭibaddhā me jīvikā, añño me ākappo karaṇīyoti—	‘I have achieved freedom from class.’ ‘My livelihood is tied up with others.’ ‘My behavior should be different.’
imā kho, bhikkhave, tisso samaṇasaññā bhāvitā bahulīkatā satta dhamme paripūrenti.	When these three perceptions for ascetics are developed and cultivated they fulfill seven things.
Katame satta?	What seven?
Santatakārī hoti santatavutti sīlesu, anabhijjhālu hoti, abyāpajjo hoti, anatimānī hoti, sikkhākāmo hoti, “idamatthan”tissa hoti jīvitaparikkhāresu, āraddhavīriyo ca viharati.	Their deeds and behavior are always consistent with the precepts. They’re content, kind-hearted, and humble. They want to train. They use the necessities of life after reflecting on their purpose. They’re energetic.
Imā kho, bhikkhave, tisso samaṇasaññā bhāvitā bahulīkatā ime satta dhamme paripūrentī”ti.	When those three perceptions for ascetics are developed and cultivated they fulfill these seven things.”

AN 10.102 Bojjhaṅga: Awakening Factors

102. Bojjhaṅgasutta	102. Awakening Factors
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā tisso vijjā paripūrenti.	“monks, when the seven awakening factors are developed and cultivated they fulfill three knowledges.
Katame satta?	What seven?
Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo—	The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimity.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā tisso vijjā paripūrenti.	When these seven awakening factors are developed and cultivated they fulfill three knowledges.
Katamā tisso?	What three?
Idha, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati,	It’s when a monk recollects their many kinds of past lives.
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They recollect their many kinds of past lives, with features and details.
Dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.
Āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā imā tisso vijjā paripūrentī”ti.	When those seven awakening factors are developed and cultivated they fulfill these three knowledges.”

AN 10.103 Micchatta: The Wrong Way

103. Micchattasutta	103. The Wrong Way
“Micchattaṃ, bhikkhave, āgamma virādhanā hoti, no ārādhanā.	“monks, relying on the wrong way leads to failure, not success.
Kathañca, bhikkhave, micchattaṃ āgamma virādhanā hoti, no ārādhanā?	And how does relying on the wrong way lead to failure, not success?
Micchādiṭṭhikassa, bhikkhave, micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṃ pahoti, micchāñāṇissa micchāvimutti pahoti.	Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong rememberfulness. Wrong rememberfulness gives rise to wrong undistractible-lucidity. Wrong undistractible-lucidity gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.
Evaṃ kho, bhikkhave, micchattaṃ āgamma virādhanā hoti, no ārādhanā.	That’s how relying on the wrong way leads to failure, not success.
Sammattaṃ, bhikkhave, āgamma ārādhanā hoti, no virādhanā.	Relying on the right way leads to success, not failure.
Kathañca, bhikkhave, sammattaṃ āgamma ārādhanā hoti, no virādhanā?	And how does relying on the right way lead to success, not failure?
Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahoti.	Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right rememberfulness. Right rememberfulness gives rise to right undistractible-lucidity. Right undistractible-lucidity gives rise to right knowledge. Right knowledge gives rise to right freedom.
Evaṃ kho, bhikkhave, sammattaṃ āgamma ārādhanā hoti, no virādhanā”ti.	That’s how relying on the right way leads to success, not failure.”

AN 10.104 Bīja: A Seed

104. Bījasutta	104. A Seed
“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa	“monks, consider a person who has wrong view, thought, speech, action, livelihood, effort, rememberfulness, undistractible-lucidity, knowledge, and freedom.
yañca kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti.	Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Taṃ kissa hetu?	Why is that?
Diṭṭhi hissa, bhikkhave, pāpikā.	Because their view is bad.
Seyyathāpi, bhikkhave, nimbabījaṃ vā kosātakibījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati, sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati.	Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste.
Taṃ kissa hetu?	Why is that?
Bījañhi, bhikkhave, pāpakaṃ.	Because the seed is bad.
Evamevaṃ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ …	In the same way, consider a person who has wrong view, thought, speech, action, livelihood, effort, rememberfulness, undistractible-lucidity, knowledge, and freedom.
yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti.	Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Taṃ kissa hetu?	Why is that?
Diṭṭhi hissa, bhikkhave, pāpikā.	Because their view is bad.
Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	Consider a person who has right view, thought, speech, action, livelihood, effort, rememberfulness, undistractible-lucidity, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Taṃ kissa hetu?	Why is that?
Diṭṭhi hissa, bhikkhave, bhaddikā.	Because their view is good.
Seyyathāpi, bhikkhave, ucchubījaṃ vā sālibījaṃ vā muddikābījaṃ vā allāya pathaviyā nikkhittaṃ yañca pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ sātattāya madhurattāya asecanakattāya saṃvattati.	Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.
Taṃ kissa hetu?	Why is that?
Bījañhi, bhikkhave, bhaddakaṃ.	Because the seed is good.
Evamevaṃ kho, bhikkhave, sammādiṭṭhikassa … pe … sammāvimuttissa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ …	In the same way, consider a person who has right view, thought, speech, action, livelihood, effort, rememberfulness, undistractible-lucidity, knowledge, and freedom.
yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Taṃ kissa hetu?	Why is that?
Diṭṭhi hissa, bhikkhave, bhaddikā”ti.	Because their view is good.”

AN 10.105 Vijjā: Knowledge

105. Vijjāsutta	105. Knowledge
“Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā, anvadeva ahirikaṃ anottappaṃ.	“monks, ignorance precedes the attainment of unskillful Dharmas, with lack of conscience and prudence following along.
Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti, micchādiṭṭhikassa micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṃ pahoti, micchāñāṇissa micchāvimutti pahoti.	An ignoramus, sunk in ignorance, gives rise to wrong view. Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong rememberfulness. Wrong rememberfulness gives rise to wrong undistractible-lucidity. Wrong undistractible-lucidity gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.
Vijjā, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā, anvadeva hirottappaṃ.	Knowledge precedes the attainment of skillful Dharmas, with conscience and prudence following along.
Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti, sammādiṭṭhikassa sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.	A sage, firm in knowledge, gives rise to right view. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right rememberfulness. Right rememberfulness gives rise to right undistractible-lucidity. Right undistractible-lucidity gives rise to right knowledge. Right knowledge gives rise to right freedom.”

AN 10.106 Nijjara: Wearing Away

106. Nijjarasutta	106. Wearing Away
“Dasayimāni, bhikkhave, nijjaravatthūni.	“monks, there are these ten grounds for wearing away.
Katamāni dasa?	What ten?
Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti;	For one of right view, wrong view is worn away.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;	And the many bad, unskillful Dharmas that arise because of wrong view are worn away.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (1)	And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti;	For one of right thought, wrong thought is worn away.
ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;	And the many bad, unskillful Dharmas that arise because of wrong thought are worn away.
sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (2)	And because of right thought, many skillful Dharmas are developed to perfection.
Sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti;	For one of right speech, wrong speech is worn away.
ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;	And the many bad, unskillful Dharmas that arise because of wrong speech are worn away.
sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (3)	And because of right speech, many skillful Dharmas are developed to perfection.
Sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti;	For one of right action, wrong action is worn away.
ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;	And the many bad, unskillful Dharmas that arise because of wrong action are worn away.
sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (4)	And because of right action, many skillful Dharmas are developed to perfection.
Sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti;	For one of right livelihood, wrong livelihood is worn away.
ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;	And the many bad, unskillful Dharmas that arise because of wrong livelihood are worn away.
sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (5)	And because of right livelihood, many skillful Dharmas are developed to perfection.
Sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti;	For one of right effort, wrong effort is worn away.
ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;	And the many bad, unskillful Dharmas that arise because of wrong effort are worn away.
sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (6)	And because of right effort, many skillful Dharmas are developed to perfection.
Sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti;	For one of right rememberfulness, wrong rememberfulness is worn away.
ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;	And the many bad, unskillful Dharmas that arise because of wrong rememberfulness are worn away.
sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (7)	And because of right rememberfulness, many skillful Dharmas are developed to perfection.
Sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti;	For one of right undistractible-lucidity, wrong undistractible-lucidity is worn away.
ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;	And the many bad, unskillful Dharmas that arise because of wrong undistractible-lucidity are worn away.
sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (8)	And because of right undistractible-lucidity, many skillful Dharmas are developed to perfection.
Sammāñāṇissa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti;	For one of right knowledge, wrong knowledge is worn away.
ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;	And the many bad, unskillful Dharmas that arise because of wrong knowledge are worn away.
sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (9)	And because of right knowledge, many skillful Dharmas are developed to perfection.
Sammāvimuttissa, bhikkhave, micchāvimutti nijjiṇṇā hoti;	For one of right freedom, wrong freedom is worn away.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;	And the many bad, unskillful Dharmas that arise because of wrong freedom are worn away.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (10)	And because of right freedom, many skillful Dharmas are developed to perfection.
Imāni kho, bhikkhave, dasa nijjaravatthūnī”ti.	These are the ten grounds for wearing away.”

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AN 10.107 Dhovana: Washing

107. Dhovanasutta	107. Washing
“Atthi, bhikkhave, dakkhiṇesu janapadesu dhovanaṃ nāma.	“monks, there is a country in the south called ‘Washing’.
Tattha hoti annampi pānampi khajjampi bhojjampi leyyampi peyyampi naccampi gītampi vāditampi.	They have food, drink, snacks, meals, refreshments, and beverages, as well as dancing, singing, and music.
Atthetaṃ, bhikkhave, dhovanaṃ; ‘netaṃ natthī’ti vadāmi.	There is such a ‘Washing’, I don’t deny it.
Tañca kho etaṃ, bhikkhave, dhovanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	But that washing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Ahañca kho, bhikkhave, ariyaṃ dhovanaṃ desessāmi, yaṃ dhovanaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.	I will teach a noble washing that leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. Relying on that washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamañca taṃ, bhikkhave, ariyaṃ dhovanaṃ, yaṃ dhovanaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?	“And what is that noble washing?
Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi niddhotā hoti;	For one of right view, wrong view is washed away.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhotā honti;	And the many bad, unskillful Dharmas that arise because of wrong view are washed away.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.	And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo niddhoto hoti … pe …	For one of right thought, wrong thought is washed away. …
sammāvācassa, bhikkhave, micchāvācā niddhotā hoti …	For one of right speech, wrong speech is washed away. …
sammākammantassa, bhikkhave, micchākammanto niddhoto hoti …	For one of right action, wrong action is washed away. …
sammāājīvassa, bhikkhave, micchāājīvo niddhoto hoti …	For one of right livelihood, wrong livelihood is washed away. …
sammāvāyāmassa, bhikkhave, micchāvāyāmo niddhoto hoti …	For one of right effort, wrong effort is washed away. …
sammāsatissa, bhikkhave, micchāsati niddhotā hoti …	For one of right rememberfulness, wrong rememberfulness is washed away. …
sammāsamādhissa, bhikkhave, micchāsamādhi niddhoto hoti …	For one of right undistractible-lucidity, wrong undistractible-lucidity is washed away. …
sammāñāṇissa, bhikkhave, micchāñāṇaṃ niddhotaṃ hoti … pe ….	For one of right knowledge, wrong knowledge is washed away. …
Sammāvimuttissa, bhikkhave, micchāvimutti niddhotā hoti;	For one of right freedom, wrong freedom is washed away.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhotā honti;	And the many bad, unskillful Dharmas that arise because of wrong freedom are washed away.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.	And because of right freedom, many skillful Dharmas are developed to perfection.
Idaṃ kho taṃ, bhikkhave, ariyaṃ dhovanaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti.	This is the noble washing that leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. Relying on this washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.”

❧

AN 10.108 Tikicchaka: Doctors

108. Tikicchakasutta	108. Doctors
“Tikicchakā, bhikkhave, virecanaṃ denti pittasamuṭṭhānānampi ābādhānaṃ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṃ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṃ paṭighātāya.	“monks, doctors prescribe a purgative for eliminating illnesses stemming from disorders of bile, phlegm, and wind.
Atthetaṃ, bhikkhave, virecanaṃ; ‘netaṃ natthī’ti vadāmi.	There is such a purgative, I don’t deny it.
Tañca kho etaṃ, bhikkhave, virecanaṃ sampajjatipi vipajjatipi.	But this kind of purgative sometimes works and sometimes fails.
Ahañca kho, bhikkhave, ariyaṃ virecanaṃ desessāmi, yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.	I will teach a noble purgative that works without fail. Relying on that purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamañca taṃ, bhikkhave, ariyaṃ virecanaṃ, yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?	“And what is the noble purgative that works without fail?
Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi virittā hoti;	For one of right view, wrong view is purged.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti;	And the many bad, unskillful Dharmas produced by wrong view are purged.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.	And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo viritto hoti … pe …	For one of right thought, wrong thought is purged. …
sammāvācassa, bhikkhave, micchāvācā virittā hoti …	For one of right speech, wrong speech is purged. …
sammākammantassa, bhikkhave, micchākammanto viritto hoti …	For one of right action, wrong action is purged. …
sammāājīvassa, bhikkhave, micchāājīvo viritto hoti …	For one of right livelihood, wrong livelihood is purged. …
sammāvāyāmassa, bhikkhave, micchāvāyāmo viritto hoti …	For one of right effort, wrong effort is purged.
sammāsatissa, bhikkhave, micchāsati virittā hoti …	For one of right rememberfulness, wrong rememberfulness is purged. …
sammāsamādhissa, bhikkhave, micchāsamādhi viritto hoti …	For one of right undistractible-lucidity, wrong undistractible-lucidity is purged. …
sammāñāṇissa, bhikkhave, micchāñāṇaṃ virittaṃ hoti … pe ….	For one of right knowledge, wrong knowledge is purged. …
Sammāvimuttissa, bhikkhave, micchāvimutti virittā hoti;	For one of right freedom, wrong freedom is purged.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti;	And the many bad, unskillful Dharmas produced by wrong freedom are purged.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.	And because of right freedom, many skillful Dharmas are developed to perfection.
Idaṃ kho taṃ, bhikkhave, ariyaṃ virecanaṃ yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti … pe … sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti.	This is the noble purgative that works without fail. Relying on this purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.”

AN 10.109 Vamana: Emetic

109. Vamanasutta	109. Emetic
“Tikicchakā, bhikkhave, vamanaṃ denti pittasamuṭṭhānānampi ābādhānaṃ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṃ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṃ paṭighātāya.	“monks, doctors prescribe an emetic for eliminating illnesses stemming from disorders of bile, phlegm, and wind.
Atthetaṃ, bhikkhave, vamanaṃ; ‘netaṃ natthī’ti vadāmi.	There is such an emetic, I don’t deny it.
Tañca kho etaṃ, bhikkhave, vamanaṃ sampajjatipi vipajjatipi.	But this kind of emetic sometimes works and sometimes fails.
Ahañca kho, bhikkhave, ariyaṃ vamanaṃ desessāmi, yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.	I will teach a noble emetic that works without fail. Relying on that emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
Taṃ suṇātha … pe ….	Listen and pay close attention, I will speak. …
Katamañca taṃ, bhikkhave, ariyaṃ vamanaṃ, yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti … pe … sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?	And what is that noble emetic that works without fail?
Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi vantā hoti;	For one of right view, wrong view is vomited up.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa vantā honti;	And the many bad, unskillful Dharmas produced by wrong view are vomited up.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.	And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo vanto hoti … pe …	For one of right thought, wrong thought is vomited up. …
sammāvācassa, bhikkhave, micchāvācā vantā hoti …	For one of right speech, wrong speech is vomited up. …
sammākammantassa, bhikkhave, micchākammanto vanto hoti …	For one of right action, wrong action is vomited up. …
sammāājīvassa, bhikkhave, micchāājīvo vanto hoti …	For one of right livelihood, wrong livelihood is vomited up. …
sammāvāyāmassa, bhikkhave, micchāvāyāmo vanto hoti …	For one of right effort, wrong effort is vomited up. …
sammāsatissa, bhikkhave, micchāsati vantā hoti …	For one of right rememberfulness, wrong rememberfulness is vomited up. …
sammāsamādhissa, bhikkhave, micchāsamādhi vanto hoti …	For one of right undistractible-lucidity, wrong undistractible-lucidity is vomited up. …
sammāñāṇissa, bhikkhave, micchāñāṇaṃ vantaṃ hoti … pe ….	For one of right knowledge, wrong knowledge is vomited up. …
Sammāvimuttissa, bhikkhave, micchāvimutti vantā hoti;	For one of right freedom, wrong freedom is vomited up.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa vantā honti;	And the many bad, unskillful Dharmas produced by wrong freedom are vomited up.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.	And because of right freedom, many skillful Dharmas are developed to perfection.
Idaṃ kho taṃ, bhikkhave, ariyaṃ vamanaṃ yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti … pe … sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti.	This is the noble emetic that works without fail. Relying on this emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.”

AN 10.110 Niddhamanīya: Blown Away

110. Niddhamanīyasutta	110. Blown Away
“Dasayime, bhikkhave, niddhamanīyā dhammā.	“monks, these ten qualities should be blown away.
Katame dasa?	What ten?
Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi niddhantā hoti;	For one of right view, wrong view is blown away.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhantā honti;	And the many bad, unskillful Dharmas produced by wrong view are blown away.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.	And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo niddhanto hoti … pe …	For one of right thought, wrong thought is blown away. …
sammāvācassa bhikkhave, micchāvācā niddhantā hoti …	For one of right speech, wrong speech is blown away. …
sammākammantassa, bhikkhave, micchākammanto niddhanto hoti …	For one of right action, wrong action is blown away. …
sammāājīvassa, bhikkhave, micchāājīvo niddhanto hoti …	For one of right livelihood, wrong livelihood is blown away. …
sammāvāyāmassa, bhikkhave, micchāvāyāmo niddhanto hoti …	For one of right effort, wrong effort is blown away. …
sammāsatissa, bhikkhave, micchāsati niddhantā hoti …	For one of right rememberfulness, wrong rememberfulness is blown away. …
sammāsamādhissa, bhikkhave, micchāsamādhi niddhanto hoti …	For one of right undistractible-lucidity, wrong undistractible-lucidity is blown away. …
sammāñāṇissa, bhikkhave, micchāñāṇaṃ niddhantaṃ hoti ….	For one of right knowledge, wrong knowledge is blown away. …
Sammāvimuttissa, bhikkhave, micchāvimutti niddhantā hoti;	For one of right freedom, wrong freedom is blown away.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhantā honti;	And the many bad, unskillful Dharmas produced by wrong freedom are blown away.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.	And because of right freedom, many skillful Dharmas are developed to perfection.
Ime kho, bhikkhave, dasa niddhamanīyā dhammā”ti.	These are the ten qualities that should be blown away.”

AN 10.111 Paṭhamaasekha: An Adept (1st)

111. Paṭhamaasekhasutta	111. An Adept (1st)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘Asekho asekho’ti, bhante, vuccati.	“Sir, they speak of this person called ‘an adept’.
Kittāvatā bhante, bhikkhu asekho hotī”ti?	How is an adept monk defined?”
“Idha, bhikkhu, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti.	“monk, it’s when a monk has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Evaṃ kho, bhikkhu, bhikkhu asekho hotī”ti.	That’s how a monk is an adept.”

AN 10.112 Dutiyaasekha: An Adept (2nd)

112. Dutiyaasekhasutta	112. An Adept (2nd)
“Dasayime, bhikkhave, asekhiyā dhammā.	“monks, there are ten qualities of an adept.
Katame dasa?	What ten?
Asekhā sammādiṭṭhi, asekho sammāsaṅkappo, asekhā sammāvācā, asekho sammākammanto, asekho sammāājīvo, asekho sammāvāyāmo, asekhā sammāsati, asekho sammāsamādhi, asekhaṃ sammāñāṇaṃ, asekhā sammāvimutti—	An adept's right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa asekhiyā dhammā”ti.	These are the ten qualities of an adept.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 12 Paccorohaṇi: The Ceremony of Descent

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12. Paccorohaṇivagga

12. The Ceremony of Descent

AN 10.113 Paṭhamaadhamma: Bad dharmas (1st)

113. Paṭhamaadhammasutta	113. Bad dharmas (1st)
“Adhammo ca, bhikkhave, veditabbo anattho ca;	“monks, you should know bad dharmas with bad results.
dhammo ca veditabbo attho ca.	And you should know good dharmas with good results.
Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.	Knowing these things, your practice should follow the good dharmas with good results.
Katamo ca, bhikkhave, adhammo ca anattho ca?	And what are bad dharmas with bad results?
Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.	These are called bad dharmas with bad results.
Katamo ca, bhikkhave, dhammo ca attho ca?	And what are good dharmas with good results?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, dhammo ca attho ca.	These are called good dharmas with good results.
‘Adhammo ca, bhikkhave, veditabbo anattho ca;	‘You should know bad dharmas with bad results.
dhammo ca veditabbo attho ca.	And you should know good dharmas with good results.
Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,	Knowing these things, your practice should follow the good dharmas with good results.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

AN 10.114 Dutiyaadhamma: Bad dharmas (2nd)

114. Dutiyaadhammasutta	114. Bad dharmas (2nd)
“Adhammo ca, bhikkhave, veditabbo dhammo ca;	“monks, you should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.	And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.	Knowing these things, your practice should follow the good dharmas with good results.
Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?	So what are bad dharmas? What are good dharmas? What are bad results? And what are good results?
Micchādiṭṭhi, bhikkhave, adhammo;	Wrong view is a bad dharma.
sammādiṭṭhi dhammo;	Right view is a good dharma.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong view are bad results.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (1)	And the many skillful Dharmas developed to perfection because of right view are good results.
Micchāsaṅkappo, bhikkhave, adhammo;	Wrong thought is a bad dharma.
sammāsaṅkappo dhammo;	Right thought is a good dharma.
ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong thought are bad results.
sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (2)	And the many skillful Dharmas developed to perfection because of right thought are good results.
Micchāvācā, bhikkhave, adhammo;	Wrong speech is a bad dharma.
sammāvācā dhammo;	Right speech is a good dharma.
ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong speech are bad results.
sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (3)	And the many skillful Dharmas developed to perfection because of right speech are good results.
Micchākammanto, bhikkhave, adhammo;	Wrong action is a bad dharma.
sammākammanto dhammo;	Right action is a good dharma.
ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong action are bad results.
sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (4)	And the many skillful Dharmas developed to perfection because of right action are good results.
Micchāājīvo, bhikkhave, adhammo;	Wrong livelihood is a bad dharma.
sammāājīvo dhammo;	Right livelihood is a good dharma.
ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong livelihood are bad results.
sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (5)	And the many skillful Dharmas developed to perfection because of right livelihood are good results.
Micchāvāyāmo, bhikkhave, adhammo;	Wrong effort is a bad dharma.
sammāvāyāmo dhammo;	Right effort is a good dharma.
ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong effort are bad results.
sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (6)	And the many skillful Dharmas developed to perfection because of right effort are good results.
Micchāsati, bhikkhave, adhammo;	Wrong rememberfulness is a bad dharma.
sammāsati dhammo;	Right rememberfulness is a good dharma.
ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong rememberfulness are bad results.
sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (7)	And the many skillful Dharmas developed to perfection because of right rememberfulness are good results.
Micchāsamādhi, bhikkhave, adhammo;	Wrong undistractible-lucidity is a bad dharma.
sammāsamādhi dhammo;	Right undistractible-lucidity is a good dharma.
ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong undistractible-lucidity are bad results.
sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (8)	And the many skillful Dharmas developed to perfection because of right undistractible-lucidity are good results.
Micchāñāṇaṃ, bhikkhave, adhammo;	Wrong knowledge is a bad dharma.
sammāñāṇaṃ dhammo;	Right knowledge is a good dharma.
ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong knowledge are bad results.
sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (9)	And the many skillful Dharmas developed to perfection because of right knowledge are good results.
Micchāvimutti, bhikkhave, adhammo;	Wrong freedom is a bad dharma.
sammāvimutti dhammo;	Right freedom is a good dharma.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong freedom are bad results.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (10)	And the many skillful Dharmas developed to perfection because of right freedom are good results.
‘Adhammo ca, bhikkhave, veditabbo dhammo ca;	‘You should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.	And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,	Knowing these things, your practice should follow the good dharmas with good results.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

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AN 10.115 Tatiyaadhamma: Bad dharmas (3rd)

115. Tatiyaadhammasutta	115. Bad dharmas (3rd)
“Adhammo ca, bhikkhave, veditabbo dhammo ca;	“monks, you should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.	And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti.	Knowing these things, your practice should follow the good dharmas with good results.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi:	Soon after the Buddha left, those monks considered:
“idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.	“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?	Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”
Atha kho tesaṃ bhikkhūnaṃ etadahosi:	Then they considered:
“ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.	“This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma.	Let’s go to him, and ask him about this matter.
Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā”ti.	As he answers, so we’ll remember it.”
Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu.	Then those monks went to Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
Tesaṃ no, āvuso, amhākaṃ etadahosi: ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’ti. Vibhajatu āyasmā ānando”ti.	“May Venerable Ānanda please explain this.”
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya;	“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha.	Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.
So hāvuso, bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.	For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.	That was the time to approach the Buddha and ask about this matter.
Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.	You should have remembered it in line with the Buddha’s answer.”
“Addhāvuso ānanda, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.	“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma,	That was the time to approach the Buddha and ask about this matter.
yathā no bhagavā byākareyya tathā naṃ dhāreyyāma.	We should have remembered it in line with the Buddha’s answer.
Api cāyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.	Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Vibhajatāyasmā ānando agaruṃ katvā”ti.	Please explain this, if it’s no trouble.”
“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Then listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Yes, reverend,” they replied.
Athāyasmā ānando etadavoca:	Ānanda said this:
“Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘adhammo ca, bhikkhave, veditabbo dhammo ca;	‘You should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.	And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.	Knowing these things, your practice should follow the good dharmas with good results.’
Katamo cāvuso, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?	So what are bad dharmas? What are good dharmas? What are bad results? And what are good results?
Micchādiṭṭhi, āvuso, adhammo;	Wrong view is a bad dharma.
sammādiṭṭhi dhammo;	Right view is a good dharma.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong view are bad results.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of right view are good results.
Micchāsaṅkappo, āvuso, adhammo;	Wrong thought is a bad dharma.
sammāsaṅkappo dhammo …	Right thought is a good dharma. …
micchāvācā, āvuso, adhammo;	Wrong speech is a bad dharma.
sammāvācā dhammo …	Right speech is a good dharma. …
micchākammanto, āvuso, adhammo;	Wrong action is a bad dharma.
sammākammanto dhammo …	Right action is a good dharma. …
micchāājīvo, āvuso, adhammo;	Wrong livelihood is a bad dharma.
sammāājīvo dhammo …	Right livelihood is a good dharma. …
micchāvāyāmo, āvuso, adhammo;	Wrong effort is a bad dharma.
sammāvāyāmo dhammo …	Right effort is a good dharma. …
micchāsati, āvuso, adhammo;	Wrong rememberfulness is a bad dharma.
sammāsati dhammo …	Right rememberfulness is a good dharma. …
micchāsamādhi, āvuso, adhammo;	Wrong undistractible-lucidity is a bad dharma.
sammāsamādhi dhammo …	Right undistractible-lucidity is a good dharma. …
micchāñāṇaṃ, āvuso, adhammo;	Wrong knowledge is a bad dharma.
sammāñāṇaṃ dhammo ….	Right knowledge is a good dharma. …
Micchāvimutti, āvuso, adhammo;	Wrong freedom is a bad dharma.
sammāvimutti dhammo;	Right freedom is a good dharma.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong freedom are bad results.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of right freedom are good results.
Ayaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘adhammo ca, bhikkhave, veditabbo dhammo ca … pe …	‘You should know bad dharmas and good dharmas …
tathā paṭipajjitabban’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.	and practice accordingly.’ And this is how I understand the detailed meaning of this passage for recitation.
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.	If you wish, you may go to the Buddha and ask him about this.
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.	You should remember it in line with the Buddha’s answer.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	“Yes, reverend,” said those monks, approving and agreeing with what Ānanda said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:
Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ apucchimhā.	“Sir, we went to Ānanda and asked him about this matter.
Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto”ti.	And Ānanda clearly explained the meaning to us in this manner, with these words and phrases.”
“Sādhu sādhu, bhikkhave.	“Good, good, monks!
Paṇḍito, bhikkhave, ānando.	Ānanda is astute,
Mahāpañño, bhikkhave, ānando.	he has great wisdom.
Mañcepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ.	If you came to me and asked this question, I would answer it in exactly the same way as Ānanda.
Eso ceva tassa attho evañca naṃ dhāreyyāthā”ti.	That is what it means, and that’s how you should remember it.”

❧

AN 10.116 Ajita: With Ajita

116. Ajitasutta	116. With Ajita
Atha kho ajito paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Ajita went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ajito paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Amhākaṃ, bho gotama, paṇḍito nāma sabrahmacārī.	“Master Gotama, we have a spiritual companion called ‘The Philosopher’.
Tena pañcamattāni cittaṭṭhānasatāni cintitāni, yehi aññatitthiyā upāraddhāva jānanti upāraddhasmā”ti.	He has worked out around five hundred arguments by which followers of other paths will know when they’ve been refuted.”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“dhāretha no tumhe, bhikkhave, paṇḍitavatthūnī”ti?	“monks, do you remember this philosopher’s points?”
“Etassa, bhagavā, kālo etassa, sugata, kālo	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha speak and the monks will remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Idha, bhikkhave, ekacco adhammikena vādena adhammikaṃ vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti.	“monks, take a certain person who rebuts and quashes non-Dharmic statements with non-Dharmic statements. This delights an non-Dharmic assembly,
Tena sā adhammikā parisā uccāsaddamahāsaddā hoti:	who make a dreadful racket:
‘paṇḍito vata bho, paṇḍito vata bho’ti.	‘He’s a true philosopher! He’s a true philosopher!’
Idha pana, bhikkhave, ekacco adhammikena vādena dhammikaṃ vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti.	Another person rebuts and quashes Dharmic statements with non-Dharmic statements. This delights an non-Dharmic assembly,
Tena sā adhammikā parisā uccāsaddamahāsaddā hoti:	who make a dreadful racket:
‘paṇḍito vata bho, paṇḍito vata bho’ti.	‘He’s a true philosopher! He’s a true philosopher!’
Idha pana, bhikkhave, ekacco adhammikena vādena dhammikañca vādaṃ adhammikañca vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti.	Another person rebuts and quashes Dharmic and non-Dharmic statements with non-Dharmic statements. This delights an non-Dharmic assembly,
Tena sā adhammikā parisā uccāsaddamahāsaddā hoti:	who make a dreadful racket:
‘paṇḍito vata bho, paṇḍito vata bho’ti.	‘He’s a true philosopher! He’s a true philosopher!’
Adhammo ca, bhikkhave, veditabbo dhammo ca;	monks, you should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.	And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.	Knowing these things, your practice should follow the good dharmas with good results.
Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?	So what are bad dharmas? What are good dharmas? What are bad results? And what are good results?
Micchādiṭṭhi, bhikkhave, adhammo;	Wrong view is a bad dharma.
sammādiṭṭhi dhammo;	Right view is a good dharma.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong view are bad results.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of right view are good results.
Micchāsaṅkappo, bhikkhave, adhammo;	Wrong thought is a bad dharma.
sammāsaṅkappo dhammo …	Right thought is a good dharma. …
micchāvācā, bhikkhave, adhammo;	Wrong speech is a bad dharma.
sammāvācā dhammo …	Right speech is a good dharma. …
micchākammanto, bhikkhave, adhammo;	Wrong action is a bad dharma.
sammākammanto dhammo …	Right action is a good dharma. …
micchāājīvo, bhikkhave, adhammo;	Wrong livelihood is a bad dharma.
sammāājīvo dhammo …	Right livelihood is a good dharma. …
micchāvāyāmo, bhikkhave, adhammo;	Wrong effort is a bad dharma.
sammāvāyāmo dhammo …	Right effort is a good dharma. …
micchāsati, bhikkhave, adhammo;	Wrong rememberfulness is a bad dharma.
sammāsati dhammo …	Right rememberfulness is a good dharma. …
micchāsamādhi, bhikkhave adhammo;	Wrong undistractible-lucidity is a bad dharma.
sammāsamādhi dhammo …	Right undistractible-lucidity is a good dharma. …
micchāñāṇaṃ, bhikkhave, adhammo;	Wrong knowledge is a bad dharma.
sammāñāṇaṃ dhammo.	Right knowledge is a good dharma. …
Micchāvimutti, bhikkhave, adhammo;	Wrong freedom is a bad dharma.
sammāvimutti dhammo;	Right freedom is a good dharma.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong freedom are bad results.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of right freedom are good results.
‘Adhammo ca, bhikkhave, veditabbo dhammo ca;	‘You should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.	And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,	Knowing these things, your practice should follow the good dharmas with good results.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

❧

AN 10.117 Saṅgārava: With Saṅgārava

117. Saṅgāravasutta	117. With Saṅgārava
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīran”ti?	“Master Gotama, what is the near shore? And what is the far shore?”
“Micchādiṭṭhi kho, brāhmaṇa, orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ;	“Wrong view is the near shore, brahmin, and right view is the far shore.
micchāsaṅkappo orimaṃ tīraṃ, sammāsaṅkappo pārimaṃ tīraṃ;	Wrong thought is the near shore, and right thought is the far shore.
micchāvācā orimaṃ tīraṃ, sammāvācā pārimaṃ tīraṃ;	Wrong speech is the near shore, and right speech is the far shore.
micchākammanto orimaṃ tīraṃ, sammākammanto pārimaṃ tīraṃ;	Wrong action is the near shore, and right action is the far shore.
micchāājīvo orimaṃ tīraṃ, sammāājīvo pārimaṃ tīraṃ;	Wrong livelihood is the near shore, and right livelihood is the far shore.
micchāvāyāmo orimaṃ tīraṃ, sammāvāyāmo pārimaṃ tīraṃ;	Wrong effort is the near shore, and right effort is the far shore.
micchāsati orimaṃ tīraṃ, sammāsati pārimaṃ tīraṃ;	Wrong rememberfulness is the near shore, and right rememberfulness is the far shore.
micchāsamādhi orimaṃ tīraṃ, sammāsamādhi pārimaṃ tīraṃ;	Wrong undistractible-lucidity is the near shore, and right undistractible-lucidity is the far shore.
micchāñāṇaṃ orimaṃ tīraṃ, sammāñāṇaṃ pārimaṃ tīraṃ;	Wrong knowledge is the near shore, and right knowledge is the far shore.
micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīranti.	Wrong freedom is the near shore, and right freedom is the far shore.
Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.	This is the near shore, and this is the far shore.
Appakā te manussesu,	Few are those among humans
ye janā pāragāmino;	who cross to the far shore.
Athāyaṃ itarā pajā,	The rest just run
tīramevānudhāvati.	around on the near shore.
Ye ca kho sammadakkhāte,	When The Dharma is well explained,
dhamme dhammānuvattino;	those who practice accordingly
Te janā pāramessanti,	are the ones who will cross over
maccudheyyaṃ suduttaraṃ.	Death’s domain so hard to pass.
Kaṇhaṃ dhammaṃ vippahāya,	Rid of dark qualities,
Sukkaṃ bhāvetha paṇḍito;	an astute person should develop the bright.
Okā anokamāgamma,	Leaving home behind
Viveke yattha dūramaṃ.	for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,	you should try to find delight there,
hitvā kāme akiñcano;	having left behind sensual pleasures.
Pariyodapeyya attānaṃ,	With no possessions, an astute person
cittaklesehi paṇḍito.	should cleanse themselves of mental corruptions.
Yesaṃ sambodhiyaṅgesu,	And those whose minds are rightly developed
sammā cittaṃ subhāvitaṃ;	in the awakening factors;
Ādānapaṭinissagge,	letting go of attachments,
anupādāya ye ratā;	they delight in not grasping.
Khīṇāsavā jutimanto,	With defilements ended, brilliant,
te loke parinibbutā”ti.	they are nirvana'd in this world.”

❧

AN 10.118 Orimatīra: The Near Shore

118. Orimatīrasutta	118. The Near Shore
“Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ.	“monks, I will teach you the near shore and the far shore.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ?	“And what, monks, is the near shore? What is the far shore?
Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ … pe …	Wrong view is the near shore, and right view is the far shore. …
micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīraṃ.	Wrong freedom is the near shore, and right freedom is the far shore.
Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.	This is the near shore, and this is the far shore.
Appakā te manussesu,	Few are those among humans
ye janā pāragāmino;	who cross to the far shore.
Athāyaṃ itarā pajā,	The rest just run
tīramevānudhāvati.	around on the near shore.
Ye ca kho sammadakkhāte,	When The Dharma is well explained,
dhamme dhammānuvattino;	those who practice accordingly
Te janā pāramessanti,	are the ones who will cross over
maccudheyyaṃ suduttaraṃ.	Death’s domain so hard to pass.
Kaṇhaṃ dhammaṃ vippahāya,	Rid of dark qualities,
sukkaṃ bhāvetha paṇḍito;	an astute person should develop the bright.
Okā anokamāgamma,	Leaving home behind
viveke yattha dūramaṃ.	for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,	you should try to find delight there,
hitvā kāme akiñcano;	having left behind sensual pleasures.
Pariyodapeyya attānaṃ,	With no possessions, an astute person
cittaklesehi paṇḍito.	should cleanse themselves of mental corruptions.
Yesaṃ sambodhiyaṅgesu,	And those whose minds are rightly developed
sammā cittaṃ subhāvitaṃ;	in the awakening factors;
Ādānapaṭinissagge,	letting go of attachments,
anupādāya ye ratā;	they delight in not grasping.
Khīṇāsavā jutimanto,	With defilements ended, brilliant,
te loke parinibbutā”ti.	they are nirvana'd in this world.”

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AN 10.119 Paṭhamapaccorohaṇī: The Ceremony of Descent (1st)

119. Paṭhamapaccorohaṇīsutta	119. The Ceremony of Descent (1st)
Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.	Now, at that time it was the sabbath. The brahmin Jāṇussoṇi had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh grass, he stood to one side not far from the Buddha.
Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ.	The Buddha saw him,
Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca:	and said:
“kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito?	“Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass?
Kiṃ nvajja brāhmaṇakulassā”ti?	What’s going on today with the brahmin clan?”
“Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti.	“Master Gotama, today is the ceremony of descent for the brahmin clan.”
“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī”ti?	“But how do the brahmins observe the ceremony of descent?”
“Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti.	“Well, Master Gotama, on the sabbath the brahmins bathe their heads and dress in a new pair of linen robes. They make a heap of fresh cow dung and spread it with green grass. Then they make their beds between the boundary and the fire chamber.
Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti:	That night they rise three times and worship the fire with joined palms:
‘paccorohāma bhavantaṃ, paccorohāma bhavantan’ti.	‘We descend, lord! We descend, lord!’
Bahukena ca sappitelanavanītena aggiṃ santappenti.	And they serve the fire with abundant ghee, oil, and butter.
Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti.	And when the night has passed they serve the brahmins with a variety of delicious foods.
Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī”ti.	That’s how the brahmins observe the ceremony of descent.”
“Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti.	“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one.”
“Yathā kathaṃ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti?	“But Master Gotama, how is the ceremony of descent observed in the training of the noble one?
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti.	Master Gotama, please teach me this.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.	“Yes sir,” Jāṇussoṇi replied.
Bhagavā etadavoca:	The Buddha said this:
“Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati:	“It’s when a noble-one's-disciple reflects:
‘micchādiṭṭhiyā kho pāpako vipāko	‘Wrong view has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati;	Reflecting like this, they give up wrong view,
micchādiṭṭhiyā paccorohati.	they descend from wrong view.
… ‘Micchāsaṅkappassa kho pāpako vipāko—	‘Wrong thought has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchāsaṅkappaṃ pajahati;	Reflecting like this, they give up wrong thought,
micchāsaṅkappā paccorohati.	they descend from wrong thought.
… ‘Micchāvācāya kho pāpako vipāko—	‘Wrong speech has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchāvācaṃ pajahati;	Reflecting like this, they give up wrong speech,
micchāvācāya paccorohati.	they descend from wrong speech.
… ‘Micchākammantassa kho pāpako vipāko—	‘Wrong action has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchākammantaṃ pajahati;	Reflecting like this, they give up wrong action,
micchākammantā paccorohati.	they descend from wrong action.
… ‘Micchāājīvassa kho pāpako vipāko—	‘Wrong livelihood has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchāājīvaṃ pajahati;	Reflecting like this, they give up wrong livelihood,
micchāājīvā paccorohati.	they descend from wrong livelihood.
… ‘Micchāvāyāmassa kho pāpako vipāko—	‘Wrong effort has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchāvāyāmaṃ pajahati;	Reflecting like this, they give up wrong effort,
micchāvāyāmā paccorohati.	they descend from wrong effort.
… ‘Micchāsatiyā kho pāpako vipāko—	‘Wrong rememberfulness has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchāsatiṃ pajahati;	Reflecting like this, they give up wrong rememberfulness,
micchāsatiyā paccorohati.	they descend from wrong rememberfulness.
… ‘Micchāsamādhissa kho pāpako vipāko—	‘Wrong undistractible-lucidity has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchāsamādhiṃ pajahati;	Reflecting like this, they give up wrong undistractible-lucidity,
micchāsamādhimhā paccorohati.	they descend from wrong undistractible-lucidity.
… ‘Micchāñāṇassa kho pāpako vipāko—	‘Wrong knowledge has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchāñāṇaṃ pajahati;	Reflecting like this, they give up wrong knowledge,
micchāñāṇamhā paccorohati.	they descend from wrong knowledge.
… ‘Micchāvimuttiyā kho pāpako vipāko—	‘Wrong freedom has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchāvimuttiṃ pajahati;	Reflecting like this, they give up wrong freedom,
micchāvimuttiyā paccorohati.	they descend from wrong freedom.
Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti.	This is the ceremony of descent in the training of the noble one.”
“Aññathā, bho gotama, brāhmaṇānaṃ paccorohaṇī, aññathā ca pana ariyassa vinaye paccorohaṇī hoti.	“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one.
Imissā ca, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ.	And, Master Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of a master of the ceremony of descent observed in the training of the noble one.
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

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AN 10.120 Dutiyapaccorohaṇī: The Ceremony of Descent (2nd)

120. Dutiyapaccorohaṇīsutta	120. The Ceremony of Descent (2nd)
“Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi.	“monks, I will teach you the noble descent.
Taṃ suṇātha …	Listen and pay close attention, I will speak. …
katamā ca, bhikkhave, ariyā paccorohaṇī?	And what is the noble descent?
Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘micchādiṭṭhiyā kho pāpako vipāko—	‘Wrong view has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in both this life and the next.’
So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati;	Reflecting like this, they give up wrong view,
micchādiṭṭhiyā paccorohati.	they descend from wrong view.
Micchāsaṅkappassa kho pāpako vipāko …	‘Wrong thought has a bad result …’ …
micchāvācāya kho …	‘Wrong speech …’ …
micchākammantassa kho …	‘Wrong action …’ …
micchāājīvassa kho …	‘Wrong livelihood …’ …
micchāvāyāmassa kho …	‘Wrong effort …’ …
micchāsatiyā kho …	‘Wrong rememberfulness …’ …
micchāsamādhissa kho …	‘Wrong undistractible-lucidity …’ …
micchāñāṇassa kho …	‘Wrong knowledge …’ …
micchāvimuttiyā kho pāpako vipāko—	‘Wrong freedom has a bad result
diṭṭhe ceva dhamme abhisamparāyañcāti.	in both this life and the next.’
So iti paṭisaṅkhāya micchāvimuttiṃ pajahati;	Reflecting like this, they give up wrong freedom,
micchāvimuttiyā paccorohati.	they descend from wrong freedom.
Ayaṃ vuccati, bhikkhave, ariyā paccorohaṇī”ti.	This is called the noble descent.”

AN 10.121 Pubbaṅgama: Forerunner

121. Pubbaṅgamasutta	121. Forerunner
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ.	“monks, the dawn is the forerunner and precursor of the sunrise.
Evamevaṃ kho, bhikkhave, kusalānaṃ dhammānaṃ etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—sammādiṭṭhi.	In the same way right view is the forerunner and precursor of skillful Dharmas.
Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.	Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right rememberfulness. Right rememberfulness gives rise to right undistractible-lucidity. Right undistractible-lucidity gives rise to right knowledge. Right knowledge gives rise to right freedom.”

AN 10.122 Āsavakkhaya: The Ending of Defilements

122. Āsavakkhayasutta	122. The Ending of Defilements
“Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattanti.	“monks, these ten things, when developed and cultivated, lead to the ending of defilements.
Katame dasa?	What ten?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattantī”ti.	These ten things, when developed and cultivated, lead to the ending of defilements.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 13 Parisuddha: Purified

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13. Parisuddhavagga

13. Purified

AN 10.123 Paṭhama: First

123. Paṭhamasutta	123. First
“Dasayime, bhikkhave, dhammā parisuddhā pariyodātā, nāññatra sugatavinayā.	“monks, these ten things are not purified and cleansed apart from the Holy One’s training.
Katame dasa?	What ten?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā parisuddhā pariyodātā, nāññatra sugatavinayā”ti.	These ten things are not purified and cleansed apart from the Holy One’s training.”

AN 10.124 Dutiya: Second

124. Dutiyasutta	124. Second
“Dasayime, bhikkhave, dhammā anuppannā uppajjanti, nāññatra sugatavinayā.	“monks, these ten things don’t arise apart from the Holy One’s training.
Katame dasa?	What ten?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā anuppannā uppajjanti, nāññatra sugatavinayā”ti.	These are the ten things that don’t arise apart from the Holy One’s training.”

AN 10.125 Tatiya: Third

125. Tatiyasutta	125. Third
“Dasayime, bhikkhave, dhammā mahapphalā mahānisaṃsā, nāññatra sugatavinayā.	“monks, these ten things are not very fruitful and beneficial apart from the Holy One’s training.
Katame dasa?	What ten?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā mahapphalā mahānisaṃsā, nāññatra sugatavinayā”ti.	These are the ten things that are not very fruitful and beneficial apart from the Holy One’s training.”

AN 10.126 Catuttha: Fourth

126. Catutthasutta	126. Fourth
“Dasayime, bhikkhave, dhammā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā.	“monks, these ten things don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.
Katame dasa?	What ten?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā”ti.	These are the ten things that don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.”

AN 10.127 Pañcama: Fifth

127. Pañcamasutta	127. Fifth
“Dasayime, bhikkhave, dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā.	“monks, these ten things don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana apart from the Holy One’s training.
Katame dasa?	What ten?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā”ti.	These are the ten things that don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana apart from the Holy One’s training.”

AN 10.128 Chaṭṭha: Sixth

128. Chaṭṭhasutta	128. Sixth
“Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā.	“monks, these ten things don’t arise to be developed and cultivated apart from the Holy One’s training.
Katame dasa?	What ten?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti.	These are the ten things that don’t arise to be developed and cultivated apart from the Holy One’s training.”

AN 10.129 Sattama: Seventh

129. Sattamasutta	129. Seventh
“Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā, nāññatra sugatavinayā.	“monks, these ten things when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training.
Katame dasa?	What ten?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā, nāññatra sugatavinayā”ti.	These are the ten things that when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training.”

AN 10.130 Aṭṭhama: Eighth

130. Aṭṭhamasutta	130. Eighth
“Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā.	“monks, these ten things when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.
Katame dasa?	What ten?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā”ti.	These are the ten things that when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.”

AN 10.131 Navama: Ninth

131. Navamasutta	131. Ninth
“Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā.	“monks, these ten things when developed and cultivated don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana apart from the Holy One’s training.
Katame dasa?	What ten?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā”ti.	These are the ten things that when developed and cultivated don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana apart from the Holy One’s training.”

AN 10.132 Dasama: Tenth

132. Dasamasutta	132. Tenth
“Dasayime, bhikkhave, micchattā.	“monks, there are ten wrong ways.
Katame dasa?	What ten?
Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ime kho, bhikkhave, dasa micchattā”ti.	These are the ten wrong ways.”

AN 10.133 Ekādasama: Eleventh

133. Ekādasamasutta	133. Eleventh
“Dasayime, bhikkhave, sammattā.	“monks, there are ten right ways.
Katame dasa?	What ten?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa sammattā”ti.	These are the ten right ways.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 14 Sādhu: Good

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14. Sādhuvagga

14. Good

AN 10.134 Sādhu: Good

134. Sādhusutta	134. Good
“Sādhuñca vo, bhikkhave, desessāmi asādhuñca.	“monks, I will teach you what is good and what is not good.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamañca, bhikkhave, asādhu?	“And what, monks, is not good?
Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
idaṃ vuccati, bhikkhave, asādhu.	This is called what is not good.
Katamañca, bhikkhave, sādhu?	And what is good?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
idaṃ vuccati, bhikkhave, sādhū”ti.	This is called what is good.”

AN 10.135 Ariyadhamma: The Dharma of the Noble Ones

135. Ariyadhammasutta	135. The Dharma of the Noble Ones
“Ariyadhammañca vo, bhikkhave, desessāmi anariyadhammañca. Taṃ suṇātha … pe …	“monks, I will teach you The Dharma of the noble ones, and what is not The Dharma of the noble ones. …
katamo ca, bhikkhave, anariyo dhammo?	And what is not The Dharma of the noble ones?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, anariyo dhammo.	This is called what is not The Dharma of the noble ones.
Katamo ca, bhikkhave, ariyo dhammo?	And what is The Dharma of the noble ones?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, ariyo dhammo”ti.	This is called The Dharma of the noble ones.”

AN 10.136 Akusala: Unskillful

136. Akusalasutta	136. Unskillful
“Akusalañca vo, bhikkhave, desessāmi kusalañca. Taṃ suṇātha … pe …	“I will teach you the skillful and the unskillful …
katamañca, bhikkhave, akusalaṃ?	And what is the unskillful?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
idaṃ vuccati, bhikkhave, akusalaṃ.	This is called the unskillful.
Katamañca, bhikkhave, kusalaṃ?	And what is the skillful?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
idaṃ vuccati, bhikkhave, kusalan”ti.	This is called the skillful.”

AN 10.137 Attha: Beneficial

137. Atthasutta	137. Beneficial
“Atthañca vo, bhikkhave, desessāmi anatthañca. Taṃ suṇātha … pe …	“I will teach you the beneficial and the harmful. …
katamo ca, bhikkhave, anattho?	And what is the harmful?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, anattho.	This is called the harmful.
Katamo ca, bhikkhave, attho?	And what is the beneficial?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, attho”ti.	This is called the beneficial.”

AN 10.138 Dhamma: The Dharma

138. Dhammasutta	138. The Dharma
“Dhammañca vo, bhikkhave, desessāmi adhammañca. Taṃ suṇātha … pe …	“I will teach you what is The Dharma and what is not The Dharma. …
katamo ca, bhikkhave, adhammo?	And what is not The Dharma?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, adhammo.	This is called what is not The Dharma.
Katamo ca, bhikkhave, dhammo?	And what is The Dharma?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, dhammo”ti.	This is called The Dharma.”

AN 10.139 Sāsava: Defiled

139. Sāsavasutta	139. Defiled
“Sāsavañca vo, bhikkhave, dhammaṃ desessāmi anāsavañca. Taṃ suṇātha … pe …	“I will teach you the defiled dharma and the undefiled. …
katamo ca, bhikkhave, sāsavo dhammo?	And what is the defiled dharma?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, sāsavo dhammo.	This is called the defiled dharma.
Katamo ca, bhikkhave, anāsavo dhammo?	And what is the undefiled dharma?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, anāsavo dhammo”ti.	This is called the undefiled dharma.”

AN 10.140 Sāvajja: Blameworthy

140. Sāvajjasutta	140. Blameworthy
“Sāvajjañca vo, bhikkhave, dhammaṃ desessāmi anavajjañca. Taṃ suṇātha … pe …	“I will teach you the blameworthy dharma and the blameless dharma. …
katamo ca, bhikkhave, sāvajjo dhammo?	And what is the blameworthy dharma?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, sāvajjo dhammo.	This is called the blameworthy dharma.
Katamo ca, bhikkhave, anavajjo dhammo?	And what is the blameless dharma?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, anavajjo dhammo”ti.	This is called the blameless dharma.”

AN 10.141 Tapanīya: Mortifying

141. Tapanīyasutta	141. Mortifying
“Tapanīyañca vo, bhikkhave, dhammaṃ desessāmi atapanīyañca. Taṃ suṇātha … pe …	“I will teach you the mortifying dharma and the unmortifying. …
katamo ca, bhikkhave, tapanīyo dhammo?	And what is the mortifying dharma?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, tapanīyo dhammo.	This is called the mortifying dharma.
Katamo ca, bhikkhave, atapanīyo dhammo?	And what is the unmortifying dharma?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, atapanīyo dhammo”ti.	This is called the unmortifying dharma.”

AN 10.142 Ācayagāmi: Accumulation

142. Ācayagāmisutta	142. Accumulation
“Ācayagāmiñca vo, bhikkhave, dhammaṃ desessāmi apacayagāmiñca. Taṃ suṇātha … pe …	“I will teach you the dharma that leads to accumulation and that which leads to dispersal. …
katamo ca, bhikkhave, ācayagāmī dhammo?	And what is the dharma that leads to accumulation?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, ācayagāmī dhammo.	This is called the dharma that leads to accumulation.
Katamo ca, bhikkhave, apacayagāmī dhammo?	And what is the dharma that leads to dispersal?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, apacayagāmī dhammo”ti.	This is called the dharma that leads to dispersal.”

AN 10.143 Dukkhudraya: With Suffering as Outcome

143. Dukkhudrayasutta	143. With Suffering as Outcome
“Dukkhudrayañca vo, bhikkhave, dhammaṃ desessāmi sukhudrayañca. Taṃ suṇātha … pe …	“I will teach you the dharma that has suffering as outcome, and that which has happiness as outcome. …
katamo ca, bhikkhave, dukkhudrayo dhammo?	And what is the dharma whose outcome is suffering?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, dukkhudrayo dhammo.	This is the dharma whose outcome is suffering.
Katamo ca, bhikkhave, sukhudrayo dhammo?	And what is the dharma whose outcome is happiness?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, sukhudrayo dhammo”ti.	This is the dharma whose outcome is happiness.”

AN 10.144 Dukkhavipāka: Result in Suffering

144. Dukkhavipākasutta	144. Result in Suffering
“Dukkhavipākañca vo, bhikkhave, dhammaṃ desessāmi sukhavipākañca. Taṃ suṇātha … pe …	“I will teach you the dharma that results in suffering and that which results in happiness. …
katamo ca, bhikkhave, dukkhavipāko dhammo?	And what dharma results in suffering?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, dukkhavipāko dhammo.	This is called the dharma that results in suffering.
Katamo ca, bhikkhave, sukhavipāko dhammo?	And what dharma results in happiness?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, sukhavipāko dhammo”ti.	This is called the dharma that results in happiness.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 15 Ariya: The Noble Path

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15. Ariyavagga

15. The Noble Path

AN 10.145 Ariyamagga: The Noble Path

145. Ariyamaggasutta	145. The Noble Path
“Ariyamaggañca vo, bhikkhave, dhammaṃ desessāmi anariyamaggañca. Taṃ suṇātha … pe …	“I will teach you the noble path and the ignoble path. …
katamo ca, bhikkhave, anariyo maggo?	And what is the ignoble path?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, anariyo maggo.	This is called the ignoble path.
Katamo ca, bhikkhave, ariyo maggo?	And what is the noble path?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, ariyo maggo”ti.	This is called the noble path.”

AN 10.146 Kaṇhamagga: The Dark Path

146. Kaṇhamaggasutta	146. The Dark Path
“Kaṇhamaggañca vo, bhikkhave, dhammaṃ desessāmi sukkamaggañca. Taṃ suṇātha … pe …	“I will teach you the dark path and the bright path. …
katamo ca, bhikkhave, kaṇhamaggo?	And what is the dark path?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, kaṇhamaggo.	This is called the dark path.
Katamo ca, bhikkhave, sukkamaggo?	And what is the bright path?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, sukkamaggo”ti.	This is called the bright path.”

AN 10.147 Saddhamma: The true Dharma

147. Saddhammasutta	147. The true Dharma
“Saddhammañca vo, bhikkhave, dhammaṃ desessāmi asaddhammañca. Taṃ suṇātha … pe …	“I will teach you what is the true Dharma and what is not the true Dharma. …
katamo ca, bhikkhave, asaddhammo?	And what is not the true Dharma?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, asaddhammo.	This is called what is not the true Dharma.
Katamo ca, bhikkhave, saddhammo?	And what is the true Dharma?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, saddhammo”ti.	This is called the true Dharma.”

AN 10.148 Sappurisadhamma: The Dharma of the Good Persons

148. Sappurisadhammasutta	148. The Dharma of the Good Persons
“Sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha … pe …	“monks, I will teach you The Dharma of the good persons and The Dharma of the bad persons. …
katamo ca, bhikkhave, asappurisadhammo?	And what is The Dharma of the bad persons?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, asappurisadhammo.	This is The Dharma of the bad persons.
Katamo ca, bhikkhave, sappurisadhammo?	And what is The Dharma of the good persons?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, sappurisadhammo”ti.	This is The Dharma of the good persons.”

AN 10.149 Uppādetabba: Should Be Activated

149. Uppādetabbasutta	149. Should Be Activated
“Uppādetabbañca vo, bhikkhave, dhammaṃ desessāmi na uppādetabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to activate and the dharma not to activate. …
katamo ca, bhikkhave, na uppādetabbo dhammo?	And what is the dharma not to activate?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, na uppādetabbo dhammo.	This is called the dharma not to activate.
Katamo ca, bhikkhave, uppādetabbo dhammo?	And what is the dharma to activate?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, uppādetabbo dhammo”ti.	This is called the dharma to activate.”

AN 10.150 Āsevitabba: Should Be Cultivated

150. Āsevitabbasutta	150. Should Be Cultivated
“Āsevitabbañca vo, bhikkhave, dhammaṃ desessāmi na āsevitabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to cultivate and the dharma not to cultivate. …
katamo ca, bhikkhave, na āsevitabbo dhammo?	And what is the dharma not to cultivate?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, na āsevitabbo dhammo.	This is called the dharma not to cultivate.
Katamo ca, bhikkhave, āsevitabbo dhammo?	And what is the dharma to cultivate?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, āsevitabbo dhammo”ti.	This is called the dharma to cultivate.”

AN 10.151 Bhāvetabba: Should Be Developed

151. Bhāvetabbasutta	151. Should Be Developed
“Bhāvetabbañca vo, bhikkhave, dhammaṃ desessāmi na bhāvetabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to develop and the dharma not to develop. …
katamo ca, bhikkhave, na bhāvetabbo dhammo?	And what is the dharma not to develop?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, na bhāvetabbo dhammo.	This is called the dharma not to develop.
Katamo ca, bhikkhave, bhāvetabbo dhammo?	And what is the dharma to develop?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, bhāvetabbo dhammo”ti.	This is called the dharma to develop.”

AN 10.152 Bahulīkātabba: Should Be Made Much Of

152. Bahulīkātabbasutta	152. Should Be Made Much Of
“Bahulīkātabbañca vo, bhikkhave, dhammaṃ desessāmi na bahulīkātabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to make much of and the dharma not to make much of. …
katamo ca, bhikkhave, na bahulīkātabbo dhammo?	And what is the dharma not to make much of?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, na bahulīkātabbo dhammo.	This is called the dharma not to make much of.
Katamo ca, bhikkhave, bahulīkātabbo dhammo?	And what is the dharma to make much of?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, bahulīkātabbo dhammo”ti.	This is called the dharma to make much of.”

AN 10.153 Anussaritabba: Should Be Recollected

153. Anussaritabbasutta	153. Should Be Recollected
“Anussaritabbañca vo, bhikkhave, dhammaṃ desessāmi na anussaritabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to recollect and the dharma not to recollect. …
katamo ca, bhikkhave, na anussaritabbo dhammo?	And what is the dharma not to recollect?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, na anussaritabbo dhammo.	This is called the dharma not to recollect.
Katamo ca, bhikkhave, anussaritabbo dhammo?	And what is the dharma to recollect?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, anussaritabbo dhammo”ti.	This is called the dharma to recollect.”

AN 10.154 Sacchikātabba: Should Be Realized

154. Sacchikātabbasutta	154. Should Be Realized
“Sacchikātabbañca vo, bhikkhave, dhammaṃ desessāmi na sacchikātabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to realize and the dharma not to realize. …
katamo ca, bhikkhave, na sacchikātabbo dhammo?	And what is the dharma not to realize?
Micchādiṭṭhi … pe … micchāvimutti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, na sacchikātabbo dhammo.	This is called the dharma not to realize.
Katamo ca, bhikkhave, sacchikātabbo dhammo?	And what is the dharma to realize?
Sammādiṭṭhi … pe … sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, sacchikātabbo dhammo”ti.	This is called the dharma to realize.”
Aṅguttara Nikāya 10	Numbered Discourses 10

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§ – AN 10 vagga 16 Puggala: Persons

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16. Puggalavagga

16. Persons

AN 10.155 Sevitabba: You Should Associate

155. Sevitabbasutta	155. You Should Associate
“Dasahi, bhikkhave, dhammehi samannāgato puggalo na sevitabbo.	“monks, you should not associate with a person who has ten qualities.
Katamehi dasahi?	What ten?
Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti, micchāñāṇī hoti, micchāvimutti hoti—	Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo na sevitabbo.	You should not associate with a person who has these ten qualities.
Dasahi, bhikkhave, dhammehi samannāgato puggalo sevitabbo.	You should associate with a person who has ten qualities.
Katamehi dasahi?	What ten?
Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo sevitabbo”ti.	You should associate with a person who has these ten qualities.”
156–166. Bhajitabbādisutta	156–166. Frequenting, Etc.
“Dasahi, bhikkhave, dhammehi samannāgato puggalo na bhajitabbo … pe …	“monks, you should not frequent a person who has ten qualities. …
bhajitabbo … pe …	you should frequent …
na payirupāsitabbo …	you should not pay homage …
payirupāsitabbo … pe …	you should pay homage …
na pujjo hoti …	you should not venerate …
pujjo hoti … pe …	you should venerate …
na pāsaṃso hoti …	you should not praise …
pāsaṃso hoti … pe …	you should praise …
agāravo hoti …	you should not respect …
sagāravo hoti … pe …	you should respect …
appatisso hoti …	you should not revere …
sappatisso hoti … pe …	you should revere …
na ārādhako hoti …	is not a success …
ārādhako hoti … pe …	is a success …
na visujjhati …	is not pure …
visujjhati … pe …	is pure …
mānaṃ nādhibhoti …	does not win over conceit …
mānaṃ adhibhoti … pe …	wins over conceit …
paññāya na vaḍḍhati …	does not grow in wisdom …
paññāya vaḍḍhati … pe ….	grows in wisdom …
Bahuṃ apuññaṃ pasavati …	makes much bad karma …
bahuṃ puññaṃ pasavati.	makes much merit.
Katamehi dasahi?	What ten?
Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo bahuṃ puññaṃ pasavatī”ti.	A person who has these ten qualities makes much merit.”

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§ – AN 10 vagga 17 Jāṇussoṇi: With Jāṇussoṇī

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17. Jāṇussoṇivagga

17. With Jāṇussoṇī

AN 10.167 Brāhmaṇapaccorohaṇī: The Brahmin Ceremony of Descent

167. Brāhmaṇapaccorohaṇīsutta	167. The Brahmin Ceremony of Descent
Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.	Now, at that time it was the sabbath. The brahmin Jāṇussoṇi had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh grass, he stood to one side not far from the Buddha.
Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ.	The Buddha saw him,
Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca:	and said:
“kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito?	“Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass?
Kiṃ nvajja brāhmaṇakulassā”ti?	What’s going on today with the brahmin clan?”
“Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti.	“Master Gotama, today is the ceremony of descent for the brahmin clan.”
“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī”ti?	“But how do the brahmins observe the ceremony of descent?”
“Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti.	“Well, Master Gotama, on the sabbath the brahmins bathe their heads and dress in a new pair of linen robes. They make a heap of fresh cow dung and spread it with green grass. Then they make their beds between the boundary and the fire chamber.
Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti:	That night they rise three times and worship the fire with joined palms:
‘paccorohāma bhavantaṃ, paccorohāma bhavantan’ti.	‘We descend, lord! We descend, lord!’
Bahukena ca sappitelanavanītena aggiṃ santappenti.	And they serve the fire with abundant ghee, oil, and butter.
Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti.	And when the night has passed they serve the brahmins with a variety of delicious foods.
Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī”ti.	That’s how the brahmins observe the ceremony of descent.”
“Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti.	“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one.”
“Yathā kathaṃ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti?	“But Master Gotama, how is the ceremony of descent observed in the training of the noble one?
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti.	Master Gotama, please teach me this.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.	“Yes sir,” Jāṇussoṇi replied.
Bhagavā etadavoca:	The Buddha said this:
“Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati:	“It’s when a noble-one's-disciple reflects:
‘pāṇātipātassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.	‘Killing living creatures has a bad result in the present life and in lives to come.’
So iti paṭisaṅkhāya pāṇātipātaṃ pajahati;	Reflecting like this, they give up killing living creatures,
pāṇātipātā paccorohati.	they descend from killing living creatures.
… ‘Adinnādānassa kho pāpako vipāko—	… ‘Stealing has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya adinnādānaṃ pajahati;	Reflecting like this, they give up stealing,
adinnādānā paccorohati.	they descend from stealing.
… ‘Kāmesumicchācārassa kho pāpako vipāko—	… ‘Sexual misconduct has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya kāmesumicchācāraṃ pajahati;	Reflecting like this, they give up sexual misconduct,
kāmesumicchācārā paccorohati.	they descend from sexual misconduct.
… ‘Musāvādassa kho pāpako vipāko—	… ‘Lying has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya musāvādaṃ pajahati;	Reflecting like this, they give up lying,
musāvādā paccorohati.	they descend from lying.
… ‘Pisuṇāya vācāya kho pāpako vipāko—	… ‘Divisive speech has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya pisuṇaṃ vācaṃ pajahati;	Reflecting like this, they give up divisive speech,
pisuṇāya vācāya paccorohati.	they descend from divisive speech.
… ‘Pharusāya vācāya kho pāpako vipāko—	… ‘Harsh speech has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya pharusaṃ vācaṃ pajahati;	Reflecting like this, they give up harsh speech,
pharusāya vācāya paccorohati.	they descend from harsh speech.
… ‘Samphappalāpassa kho pāpako vipāko—	… ‘Talking nonsense has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya samphappalāpaṃ pajahati;	Reflecting like this, they give up talking nonsense,
samphappalāpā paccorohati.	they descend from talking nonsense.
… ‘Abhijjhāya kho pāpako vipāko—	… ‘Covetousness has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya abhijjhaṃ pajahati;	Reflecting like this, they give up covetousness,
abhijjhāya paccorohati.	they descend from covetousness.
… ‘Byāpādassa kho pāpako vipāko—	… ‘Ill will has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya byāpādaṃ pajahati;	Reflecting like this, they give up ill will,
byāpādā paccorohati.	they descend from ill will.
… ‘Micchādiṭṭhiyā kho pāpako vipāko—	‘Wrong view has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati;	Reflecting like this, they give up wrong view,
micchādiṭṭhiyā paccorohati.	they descend from wrong view.
Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti.	This is the ceremony of descent in the training of the noble one.”
“Aññathā kho, bho gotama, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hoti.	“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one.
Imissā, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ.	And, Master Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of the ceremony of descent observed in the training of the noble one.
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama, excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

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AN 10.168 Ariyapaccorohaṇī: The Noble Descent

168. Ariyapaccorohaṇīsutta	168. The Noble Descent
“Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi.	“monks, I will teach you the noble descent.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamā ca, bhikkhave, ariyā paccorohaṇī?	“And what, monks, is the noble descent?
Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘pāṇātipātassa kho pāpako vipāko—	‘Killing living creatures has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya pāṇātipātaṃ pajahati;	Reflecting like this, they give up killing living creatures,
pāṇātipātā paccorohati.	they descend from killing living creatures.
… ‘Adinnādānassa kho pāpako vipāko—	… ‘Stealing has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.	in the present life and in lives to come.’
So iti paṭisaṅkhāya adinnādānaṃ pajahati;	Reflecting like this, they give up stealing,
adinnādānā paccorohati.	they descend from stealing.
… ‘Kāmesumicchācārassa kho pāpako vipāko … pe …	… ‘Sexual misconduct has a bad result …’ …
kāmesumicchācārā paccorohati.	they descend from sexual misconduct.
… ‘Musāvādassa kho pāpako vipāko … pe …	… ‘Lying has a bad result …’ …
musāvādā paccorohati.	they descend from lying.
… ‘Pisuṇāya vācāya kho pāpako vipāko … pe …	… ‘Divisive speech has a bad result …’ …
pisuṇāya vācāya paccorohati.	they descend from divisive speech.
… ‘Pharusāya vācāya kho pāpako vipāko … pe …	… ‘Harsh speech has a bad result …’ …
pharusāya vācāya paccorohati.	they descend from harsh speech.
… ‘Samphappalāpassa kho pāpako vipāko … pe …	… ‘Talking nonsense has a bad result …’ …
samphappalāpā paccorohati.	they descend from talking nonsense.
… ‘Abhijjhāya kho pāpako vipāko … pe …	… ‘Covetousness has a bad result …’ …
abhijjhāya paccorohati.	they descend from covetousness.
… ‘Byāpādassa kho pāpako vipāko … pe …	… ‘Ill will has a bad result …’ …
byāpādā paccorohati.	they descend from ill will.
… ‘Micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti.	… ‘Wrong view has a bad result both in the present life and in lives to come.’
So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati;	Reflecting like this, they give up wrong view,
micchādiṭṭhiyā paccorohati.	they descend from wrong view.
Ayaṃ vuccati, bhikkhave, ariyā paccorohaṇī”ti.	This is called the noble descent.”

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AN 10.169 Saṅgārava: With Saṅgārava

169. Saṅgāravasutta	169. With Saṅgārava
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīran”ti?	“Master Gotama, what is the near shore? And what is the far shore?”
“Pāṇātipāto kho, brāhmaṇa, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ.	“Killing living creatures is the near shore, brahmin, and not killing living creatures is the far shore.
Adinnādānaṃ kho, brāhmaṇa, orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ.	Stealing is the near shore, and not stealing is the far shore.
Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ.	Sexual misconduct is the near shore, and avoiding sexual misconduct is the far shore.
Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ.	Lying is the near shore, and not lying is the far shore.
Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ.	Divisive speech is the near shore, and avoiding divisive speech is the far shore.
Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ.	Harsh speech is the near shore, and avoiding harsh speech is the far shore.
Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ.	Talking nonsense is the near shore, and avoiding talking nonsense is the far shore.
Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ.	Covetousness is the near shore, and contentment is the far shore.
Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ.	Ill will is the near shore, and good will is the far shore.
Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ.	Wrong view is the near shore, and right view is the far shore.
Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.	This is the near shore, and this is the far shore.
Appakā te manussesu,	Few are those among humans
ye janā pāragāmino;	who cross to the far shore.
Athāyaṃ itarā pajā,	The rest just run
tīramevānudhāvati.	around on the near shore.
Ye ca kho sammadakkhāte,	When The Dharma is well explained,
dhamme dhammānuvattino;	those who practice accordingly
Te janā pāramessanti,	are the ones who will cross over
maccudheyyaṃ suduttaraṃ.	Death’s domain so hard to pass.
Kaṇhaṃ dhammaṃ vippahāya,	Rid of dark qualities,
Sukkaṃ bhāvetha paṇḍito;	an astute person should develop the bright.
Okā anokamāgamma,	Leaving home behind
Viveke yattha dūramaṃ.	for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,	you should try to find delight there,
hitvā kāme akiñcano;	having left behind sensual pleasures.
Pariyodapeyya attānaṃ,	With no possessions, an astute person
cittaklesehi paṇḍito.	should cleanse themselves of mental corruptions.
Yesaṃ sambodhiyaṅgesu,	And those whose minds are rightly developed
sammā cittaṃ subhāvitaṃ;	in the awakening factors;
Ādānapaṭinissagge,	letting go of attachments,
anupādāya ye ratā;	they delight in not grasping.
Khīṇāsavā jutimanto,	With defilements ended, brilliant,
te loke parinibbutā”ti.	they are nirvana'd in this world.”

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AN 10.170 Orima: The Near Shore

170. Orimasutta	170. The Near Shore
“Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ.	“monks, I will teach you the near shore and the far shore.
Taṃ suṇātha … pe …	Listen and pay close attention, I will speak. …
katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ?	And what, monks, is the near shore? What is the far shore?
Pāṇātipāto, bhikkhave, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ.	Killing living creatures is the near shore, monks, and not killing living creatures is the far shore.
Adinnādānaṃ orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ.	Stealing is the near shore, and not stealing is the far shore.
Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ.	Sexual misconduct is the near shore, and avoiding sexual misconduct is the far shore.
Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ.	Lying is the near shore, and not lying is the far shore.
Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ.	Divisive speech is the near shore, and avoiding divisive speech is the far shore.
Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ.	Harsh speech is the near shore, and avoiding harsh speech is the far shore.
Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ.	Talking nonsense is the near shore, and avoiding talking nonsense is the far shore.
Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ.	Covetousness is the near shore, and contentment is the far shore.
Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ.	Ill will is the near shore, and good will is the far shore.
Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ.	Wrong view is the near shore, and right view is the far shore.
Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.	This is the near shore, and this is the far shore.
Appakā te manussesu,	Few are those among humans
ye janā pāragāmino;	who cross to the far shore.
Athāyaṃ itarā pajā,	The rest just run
tīramevānudhāvati.	around on the near shore.
Ye ca kho sammadakkhāte,	When The Dharma is well explained,
dhamme dhammānuvattino;	those who practice accordingly
Te janā pāramessanti,	are the ones who will cross over
maccudheyyaṃ suduttaraṃ.	Death’s domain so hard to pass.
Kaṇhaṃ dhammaṃ vippahāya,	Rid of dark qualities,
sukkaṃ bhāvetha paṇḍito;	an astute person should develop the bright.
Okā anokamāgamma,	Leaving home behind
viveke yattha dūramaṃ.	for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,	you should try to find delight there,
hitvā kāme akiñcano;	having left behind sensual pleasures.
Pariyodapeyya attānaṃ,	With no possessions, an astute person
cittaklesehi paṇḍito.	should cleanse themselves of mental corruptions.
Yesaṃ sambodhiyaṅgesu,	And those whose minds are rightly developed
sammā cittaṃ subhāvitaṃ;	in the awakening factors;
Ādānapaṭinissagge,	letting go of attachments,
anupādāya ye ratā;	they delight in not grasping.
Khīṇāsavā jutimanto,	With defilements ended, brilliant,
te loke parinibbutā”ti.	they are nirvana'd in this world.”

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AN 10.171 Paṭhamaadhamma: Bad dharmas (1st)

171. Paṭhamaadhammasutta	171. Bad dharmas (1st)
“Adhammo ca, bhikkhave, veditabbo anattho ca;	“monks, you should know bad dharmas with bad results.
dhammo ca veditabbo attho ca.	And you should know good dharmas with good results.
Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.	Knowing these things, your practice should follow the good dharmas with good results.
Katamo ca, bhikkhave, adhammo ca anattho ca?	And what are bad dharmas with bad results?
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi—	Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.	These are called bad dharmas with bad results.
Katamo ca, bhikkhave, dhammo ca attho ca?	And what are good dharmas with good results?
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi—	Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
ayaṃ vuccati, bhikkhave, dhammo ca attho ca.	These are called good dharmas with good results.
‘Adhammo ca, bhikkhave, veditabbo anattho ca;	‘You should know bad dharmas with bad results.
dhammo ca veditabbo attho ca.	And you should know good dharmas with good results.
Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,	Knowing these things, your practice should follow the good dharmas with good results.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

AN 10.172 Dutiyaadhamma: Bad dharmas (2nd)

172. Dutiyaadhammasutta	172. Bad dharmas (2nd)
“Adhammo ca, bhikkhave, veditabbo dhammo ca;	“monks, you should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.	And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti.	Knowing these things, your practice should follow the good dharmas with good results.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi:	Soon after the Buddha left, those monks considered:
“idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.
‘adhammo ca, bhikkhave, veditabbo dhammo ca;	‘You should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.	And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.	Knowing these things, your practice should follow the good dharmas with good results.’
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?	Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”
Atha kho tesaṃ bhikkhūnaṃ etadahosi:	Then those monks thought:
“ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.	“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ puccheyyāma.	Let’s go to him, and ask him about this matter.
Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā”ti.	As he answers, so we’ll remember it.”
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu.	Then those monks went to Mahākaccāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
Tesaṃ no, āvuso, amhākaṃ etadahosi: ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’ti. Vibhajatu āyasmā mahākaccāno”ti.	“May Venerable Mahākaccāna please explain this.”
“Seyyathāpi, āvuso, puriso sāratthiko sāraṃ gavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya.	“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
Evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha.	Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.
So hāvuso, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.	For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.	That was the time to approach the Buddha and ask about this matter.
Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.	You should have remembered it in line with the Buddha’s answer.”
“Addhā, āvuso kaccāna, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.	“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma.	That was the time to approach the Buddha and ask about this matter.
Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma.	We should have remembered it in line with the Buddha’s answer.
Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.	Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Vibhajatāyasmā mahākaccāno agaruṃ karitvā”ti.	Please explain this, if it’s no trouble.”
“Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, reverends, listen and pay close attention, I will speak.”
“Evaṃ, āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ.	“Yes, reverend,” they replied.
Athāyasmā mahākaccāno etadavoca:	Mahākaccāna said this:
“Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘adhammo ca, bhikkhave, veditabbo … pe …	‘You should know bad dharmas and good dharmas …
tathā paṭipajjitabban’ti.	and practice accordingly.’
Katamo cāvuso, adhammo; katamo ca dhammo?	So what are bad dharmas? What are good dharmas?
Katamo ca anattho, katamo ca attho?	What are bad results? And what are good results?
Pāṇātipāto, āvuso, adhammo;	Killing living creatures is a bad dharma.
pāṇātipātā veramaṇī dhammo;	Not killing living creatures is a good dharma.
ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by killing living creatures are bad results.
pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of not killing living creatures are good results.
Adinnādānaṃ, āvuso, adhammo;	Stealing is a bad dharma.
adinnādānā veramaṇī dhammo;	Not stealing is a good dharma.
ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by stealing are bad results.
adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of not stealing are good results.
Kāmesumicchācāro, āvuso, adhammo;	Sexual misconduct is a bad dharma.
kāmesumicchācārā veramaṇī dhammo;	Avoiding sexual misconduct is a good dharma.
ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by sexual misconduct are bad results.
kāmesumicchācārā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of avoiding sexual misconduct are good results.
Musāvādo, āvuso, adhammo;	Lying is a bad dharma.
musāvādā veramaṇī dhammo;	Not lying is a good dharma.
ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by lying are bad results.
musāvādā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of not lying are good results.
Pisuṇā vācā, āvuso, adhammo;	Divisive speech is a bad dharma.
pisuṇāya vācāya veramaṇī dhammo;	Avoiding divisive speech is a good dharma.
ye ca pisuṇāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by divisive speech are bad results.
pisuṇāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of avoiding divisive speech are good results.
Pharusā vācā, āvuso, adhammo;	Harsh speech is a bad dharma.
pharusāya vācāya veramaṇī dhammo;	Avoiding harsh speech is a good dharma.
ye ca pharusāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by harsh speech are bad results.
pharusāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of avoiding harsh speech are good results.
Samphappalāpo, āvuso, adhammo;	Talking nonsense is a bad dharma.
samphappalāpā veramaṇī dhammo;	Avoiding talking nonsense is a good dharma.
ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by talking nonsense are bad results.
samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of avoiding talking nonsense are good results.
Abhijjhā, āvuso, adhammo;	Covetousness is a bad dharma.
anabhijjhā dhammo;	Contentment is a good dharma.
ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by covetousness are bad results.
anabhijjhāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of contentment are good results.
Byāpādo, āvuso, adhammo;	Ill will is a bad dharma.
abyāpādo dhammo;	Good will is a good dharma.
ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by ill will are bad results.
abyāpādapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of good will are good results.
Micchādiṭṭhi, āvuso, adhammo;	Wrong view is a bad dharma.
sammādiṭṭhi dhammo;	Right view is a good dharma.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong view are bad results.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of right view are good results.
‘Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho—	The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
adhammo ca, bhikkhave, veditabbo … pe …	‘You should know bad dharmas and good dharmas …
tathā paṭipajjitabban’ti.	and practice accordingly.’
Imassa kho ahaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.	And this is how I understand the detailed meaning of this passage for recitation.
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.	If you wish, you may go to the Buddha and ask him about this.
Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.	You should remember it in line with the Buddha’s answer.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	“Yes, reverend,” said those monks, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:
Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ apucchimhā.	“Sir, we went to Mahākaccāna and asked him about this matter.
Tesaṃ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto”ti.	And Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”
“Sādhu sādhu, bhikkhave.	“Good, good, monks!
Paṇḍito, bhikkhave, mahākaccāno. Mahāpañño, bhikkhave, mahākaccāno.	Mahākaccāna is astute, he has great wisdom.
Mañcepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ.	If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.
Eso ceva tassa attho. Evañca naṃ dhāreyyāthā”ti.	That is what it means, and that’s how you should remember it.”

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AN 10.173 Tatiyaadhamma: Bad dharmas (3rd)

173. Tatiyaadhammasutta	173. Bad dharmas (3rd)
“Adhammo ca, bhikkhave, veditabbo dhammo ca;	“monks, you should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.	And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.	Knowing these things, your practice should follow the good dharmas with good results.
Katamo ca, bhikkhave, adhammo, katamo ca dhammo; katamo ca anattho, katamo ca attho?	So what are bad dharmas? What are good dharmas? What are bad results? And what are good results?
Pāṇātipāto, bhikkhave, adhammo;	Killing living creatures is a bad dharma.
pāṇātipātā veramaṇī dhammo;	Not killing living creatures is a good dharma.
ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by killing living creatures are bad results.
pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of not killing living creatures are good results.
Adinnādānaṃ, bhikkhave, adhammo;	Stealing is a bad dharma.
adinnādānā veramaṇī dhammo …	Not stealing is a good dharma. …
kāmesumicchācāro, bhikkhave, adhammo;	Sexual misconduct is a bad dharma.
kāmesumicchācārā veramaṇī dhammo …	Avoiding sexual misconduct is a good dharma. …
musāvādo, bhikkhave, adhammo;	Lying is a bad dharma.
musāvādā veramaṇī dhammo …	Not lying is a good dharma. …
pisuṇā vācā, bhikkhave, adhammo;	Divisive speech is a bad dharma.
pisuṇāya vācāya veramaṇī dhammo …	Avoiding divisive speech is a good dharma. …
pharusā vācā, bhikkhave, adhammo;	Harsh speech is a bad dharma.
pharusāya vācāya veramaṇī dhammo …	Avoiding harsh speech is a good dharma. …
samphappalāpo, bhikkhave, adhammo;	Talking nonsense is a bad dharma.
samphappalāpā veramaṇī dhammo …	Avoiding talking nonsense is a good dharma. …
abhijjhā, bhikkhave, adhammo;	Covetousness is a bad dharma.
anabhijjhā dhammo …	Contentment is a good dharma. …
byāpādo, bhikkhave, adhammo;	Ill will is a bad dharma.
abyāpādo dhammo ….	Good will is a good dharma. …
Micchādiṭṭhi, bhikkhave, adhammo;	Wrong view is a bad dharma.
sammādiṭṭhi dhammo;	Right view is a good dharma.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;	And the many bad, unskillful Dharmas produced by wrong view are bad results.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.	And the many skillful Dharmas developed to perfection because of right view are good results.
‘Adhammo ca, bhikkhave, veditabbo dhammo ca;	‘You should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.	And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,	Knowing these things, your practice should follow the good dharmas with good results.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”

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AN 10.174 Kammanidāna: Sources of Deeds

174. Kammanidānasutta	174. Sources of Deeds
“Pāṇātipātampāhaṃ, bhikkhave, tividhaṃ vadāmi—	“monks, I say that killing living creatures is threefold:
lobhahetukampi, dosahetukampi, mohahetukampi.	caused by greed, hate, or delusion.
Adinnādānampāhaṃ, bhikkhave, tividhaṃ vadāmi—	I say that stealing is threefold:
lobhahetukampi, dosahetukampi, mohahetukampi.	caused by greed, hate, or delusion.
Kāmesumicchācārampāhaṃ, bhikkhave, tividhaṃ vadāmi—	I say that sexual misconduct is threefold:
lobhahetukampi, dosahetukampi, mohahetukampi.	caused by greed, hate, or delusion.
Musāvādampāhaṃ, bhikkhave, tividhaṃ vadāmi—	I say that lying is threefold:
lobhahetukampi, dosahetukampi, mohahetukampi.	caused by greed, hate, or delusion.
Pisuṇavācampāhaṃ, bhikkhave, tividhaṃ vadāmi—	I say that divisive speech is threefold:
lobhahetukampi, dosahetukampi, mohahetukampi.	caused by greed, hate, or delusion.
Pharusavācampāhaṃ, bhikkhave, tividhaṃ vadāmi—	I say that harsh speech is threefold:
lobhahetukampi, dosahetukampi, mohahetukampi.	caused by greed, hate, or delusion.
Samphappalāpampāhaṃ, bhikkhave, tividhaṃ vadāmi—	I say that talking nonsense is threefold:
lobhahetukampi, dosahetukampi, mohahetukampi.	caused by greed, hate, or delusion.
Abhijjhampāhaṃ, bhikkhave, tividhaṃ vadāmi—	I say that covetousness is threefold:
lobhahetukampi, dosahetukampi, mohahetukampi.	caused by greed, hate, or delusion.
Byāpādampāhaṃ, bhikkhave, tividhaṃ vadāmi—	I say that ill will is threefold:
lobhahetukampi, dosahetukampi, mohahetukampi.	caused by greed, hate, or delusion.
Micchādiṭṭhimpāhaṃ, bhikkhave, tividhaṃ vadāmi—	I say that wrong view is threefold:
lobhahetukampi, dosahetukampi, mohahetukampi.	caused by greed, hate, or delusion.
Iti kho, bhikkhave, lobho kammanidānasambhavo, doso kammanidānasambhavo, moho kammanidānasambhavo.	And so greed, hate, and delusion are sources and origins for deeds.
Lobhakkhayā kammanidānasaṅkhayo, dosakkhayā kammanidānasaṅkhayo, mohakkhayā kammanidānasaṅkhayo”ti.	With the ending of greed, hate, and delusion, the sources of deeds are ended.”

AN 10.175 Parikkamana: The Bypass

175. Parikkamanasutta	175. The Bypass
“Saparikkamano ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo aparikkamano.	“monks, this Dharma provides a bypass, it doesn’t lack a bypass.
Kathañca, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano?	And how does this Dharma provide a bypass, not lacking a bypass?
Pāṇātipātissa, bhikkhave, pāṇātipātā veramaṇī parikkamanaṃ hoti.	Not killing living creatures bypasses killing living creatures.
Adinnādāyissa, bhikkhave, adinnādānā veramaṇī parikkamanaṃ hoti.	Not stealing bypasses stealing.
Kāmesumicchācārissa, bhikkhave, kāmesumicchācārā veramaṇī parikkamanaṃ hoti.	Avoiding sexual misconduct bypasses sexual misconduct.
Musāvādissa, bhikkhave, musāvādā veramaṇī parikkamanaṃ hoti.	Not lying bypasses lying.
Pisuṇavācassa, bhikkhave, pisuṇāya vācāya veramaṇī parikkamanaṃ hoti.	Avoiding divisive speech bypasses divisive speech.
Pharusavācassa, bhikkhave, pharusāya vācāya veramaṇī parikkamanaṃ hoti.	Avoiding harsh speech bypasses harsh speech.
Samphappalāpissa, bhikkhave, samphappalāpā veramaṇī parikkamanaṃ hoti.	Avoiding talking nonsense bypasses talking nonsense.
Abhijjhālussa, bhikkhave, anabhijjhā parikkamanaṃ hoti.	Contentment bypasses covetousness.
Byāpannacittassa, bhikkhave, abyāpādo parikkamanaṃ hoti.	Good will bypasses ill will.
Micchādiṭṭhissa, bhikkhave, sammādiṭṭhi parikkamanaṃ hoti.	Right view bypasses wrong view.
Evaṃ kho, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano”ti.	That’s how this Dharma provides a bypass, it doesn’t lack a bypass.”

AN 10.176 Cunda: With Cunda

176. Cundasutta	176. With Cunda
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane.	At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove.
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā etadavoca:	Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“kassa no tvaṃ, cunda, soceyyāni rocesī”ti?	“Cunda, whose purity do you believe in?”
“Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī”ti.	“Sir, I believe in the purity advocated by the western brahmins draped with moss who carry pitchers, serve the sacred flame, and undistractify-&-lucidify themselves in water.”
“Yathā kathaṃ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī”ti?	“But Cunda, what kind of purity do these western brahmins advocate?”
“Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṃ evaṃ samādapenti:	“The western brahmins encourage their disciples like this:
‘ehi tvaṃ, ambho purisa, kālasseva uṭṭhahantova sayanamhā pathaviṃ āmaseyyāsi;	‘Please, good people, rising early you should stroke the earth from your bed.
no ce pathaviṃ āmaseyyāsi, allāni gomayāni āmaseyyāsi;	If you don’t stroke the earth, stroke fresh cow dung.
no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi;	If you don’t stroke fresh cow dung, stroke green grass.
no ce haritāni tiṇāni āmaseyyāsi, aggiṃ paricareyyāsi;	If you don’t stroke green grass, serve the sacred flame.
no ce aggiṃ paricareyyāsi, pañjaliko ādiccaṃ namasseyyāsi;	If you don’t serve the sacred flame, revere the sun with joined palms.
no ce pañjaliko ādiccaṃ namasseyyāsi, sāyatatiyakaṃ udakaṃ oroheyyāsī’ti.	If you don’t revere the sun with joined palms, undistractify-&-lucidify yourself in water three times, including the evening.’
Evaṃ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī”ti.	The western brahmins advocate this kind of purity.”
“Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṃ hotī”ti.	“The purity advocated by the western brahmins is quite different from that in the training of the noble one.”
“Yathā kathaṃ pana, bhante, ariyassa vinaye soceyyaṃ hoti?	“But what, Master Gotama, is purity in the training of the noble one?
Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye soceyyaṃ hotī”ti.	Master Gotama, please teach me this.”
“Tena hi, cunda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paccassosi.	“Yes, sir,” Cunda replied.
Bhagavā etadavoca:	The Buddha said this:
“Tividhaṃ kho, cunda, kāyena asoceyyaṃ hoti;	“Cunda, impurity is threefold by way of body,
catubbidhaṃ vācāya asoceyyaṃ hoti;	fourfold by way of speech,
tividhaṃ manasā asoceyyaṃ hoti.	and threefold by way of mind.
Kathañca, cunda, tividhaṃ kāyena asoceyyaṃ hoti?	And how is impurity threefold by way of body?
Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu. (1)	It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
Adinnādāyī hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. (2)	They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. (3)	They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Evaṃ kho, cunda, tividhaṃ kāyena asoceyyaṃ hoti.	This is the threefold impurity by way of body.
Kathañca, cunda, catubbidhaṃ vācāya asoceyyaṃ hoti?	And how is impurity fourfold by way of speech?
Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘jānāmī’ti, jānaṃ vā āha: ‘na jānāmī’ti; apassaṃ vā āha: ‘passāmī’ti, passaṃ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. (4)	It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti. (5)	They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti. (6)	They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to undistractible-lucidity.
Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ.	They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with The Dharma or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
Evaṃ kho, cunda, catubbidhaṃ vācāya asoceyyaṃ hoti. (7)	This is the fourfold impurity by way of speech.
Kathañca, cunda, tividhaṃ manasā asoceyyaṃ hoti?	And how is impurity threefold by way of mind?
Idha, cunda, ekacco abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti: ‘aho vata yaṃ parassa taṃ mamassā’ti. (8)	It’s when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Byāpannacitto hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. (9)	They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
Micchādiṭṭhiko hoti viparītadassano:	They have wrong view. Their perspective is distorted:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Evaṃ kho, cunda, manasā tividhaṃ asoceyyaṃ hoti. (10)	This is the threefold impurity by way of mind.
Ime kho, cunda, dasa akusalakammapathā.	These are the ten ways of doing unskillful deeds.
Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, asuciyeva hoti; no cepi pathaviṃ āmasati, asuciyeva hoti.	When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure.
Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.	Whether or not you stroke fresh cow dung, you’re still impure.
Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.	Whether or not you stroke green grass, you’re still impure.
Aggiñcepi paricarati, asuciyeva hoti, no cepi aggiṃ paricarati, asuciyeva hoti.	Whether or not you serve the sacred flame, you’re still impure.
Pañjaliko cepi ādiccaṃ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, asuciyeva hoti.	Whether or not you revere the sun with joined palms, you’re still impure.
Sāyatatiyakañcepi udakaṃ orohati, asuciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, asuciyeva hoti.	Whether or not you undistractify-&-lucidify yourself in water three times, you’re still impure.
Taṃ kissa hetu?	Why is that?
Ime, cunda, dasa akusalakammapathā asucīyeva honti asucikaraṇā ca.	These ten ways of doing unskillful deeds are impure and make things impure.
Imesaṃ pana, cunda, dasannaṃ akusalānaṃ kammapathānaṃ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.	It’s because of those who do these ten kinds of unskillful deeds that hell, the animal realm, the ghost realm, or any other bad places are found.
Tividhaṃ kho, cunda, kāyena soceyyaṃ hoti;	Cunda, purity is threefold by way of body,
catubbidhaṃ vācāya soceyyaṃ hoti;	fourfold by way of speech,
tividhaṃ manasā soceyyaṃ hoti.	and threefold by way of mind.
Kathaṃ, cunda, tividhaṃ kāyena soceyyaṃ hoti?	And how is purity threefold by way of body?
Idha, cunda, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. (1)	It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya, adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. (2)	They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. (3)	They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Evaṃ kho, cunda, tividhaṃ kāyena soceyyaṃ hoti.	This is the threefold purity by way of body.
Kathañca, cunda, catubbidhaṃ vācāya soceyyaṃ hoti?	And how is purity fourfold by way of speech?
Idha, cunda, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘na jānāmī’ti, jānaṃ vā āha: ‘jānāmī’ti, apassaṃ vā āha: ‘na passāmī’ti, passaṃ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. (4)	It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. (5)	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti. (6)	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Samphappalāpaṃ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī;	They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training.
nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. (7)	They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Evaṃ kho, cunda, catubbidhaṃ vācāya soceyyaṃ hoti.	This is the fourfold purity by way of speech.
Kathañca, cunda, tividhaṃ manasā soceyyaṃ hoti?	And how is purity threefold by way of mind?
Idha, cunda, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhitā hoti: ‘aho vata yaṃ parassa taṃ mamassā’ti. (8)	It’s when a certain person is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā, anīghā sukhī attānaṃ pariharantū’ti. (9)	They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
Sammādiṭṭhiko hoti aviparītadassano:	They have right view, an undistorted perspective:
‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. (10)	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Evaṃ kho, cunda, tividhaṃ manasā soceyyaṃ hoti.	This is the threefold purity by way of mind.
Ime kho, cunda, dasa kusalakammapathā.	These are the ten ways of doing skillful deeds.
Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, suciyeva hoti; no cepi pathaviṃ āmasati, suciyeva hoti.	When you have these ten ways of doing skillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still pure.
Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.	Whether or not you stroke fresh cow dung, you’re still pure.
Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.	Whether or not you stroke green grass, you’re still pure.
Aggiñcepi paricarati, suciyeva hoti; no cepi aggiṃ paricarati, suciyeva hoti.	Whether or not you serve the sacred flame, you’re still pure.
Pañjaliko cepi ādiccaṃ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, suciyeva hoti.	Whether or not you revere the sun with joined palms, you’re still pure.
Sāyatatiyakañcepi udakaṃ orohati, suciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, suciyeva hoti.	Whether or not you undistractify-&-lucidify yourself in water three times, you’re still pure.
Taṃ kissa hetu?	Why is that?
Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca.	These ten ways of doing skillful deeds are pure and make things pure.
Imesaṃ pana, cunda, dasannaṃ kusalānaṃ kammapathānaṃ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo”ti.	It’s because of those who do these ten kinds of skillful deeds that gods, humans, or any other good places are found.”
Evaṃ vutte, cundo kammāraputto bhagavantaṃ etadavoca:	When he said this, Cunda the smith said to the Buddha:
“abhikkantaṃ, bhante … pe …	“Excellent, sir! Excellent! …
upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

❧

AN 10.177 Jāṇussoṇi: With Jāṇussoṇi

177. Jāṇussoṇisutta	177. With Jāṇussoṇi
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Mayamassu, bho gotama, brāhmaṇā nāma.	“We who are known as brahmins
Dānāni dema, saddhāni karoma:	give gifts and perform memorial rites for the dead:
‘idaṃ dānaṃ petānaṃ ñātisālohitānaṃ upakappatu, idaṃ dānaṃ petā ñātisālohitā paribhuñjantū’ti.	‘May this gift aid my departed relatives and family. May they partake of this gift.’
Kacci taṃ, bho gotama, dānaṃ petānaṃ ñātisālohitānaṃ upakappati;	But does this gift really aid departed relatives and family?
kacci te petā ñātisālohitā taṃ dānaṃ paribhuñjantī”ti?	Do they actually partake of it?”
“Ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāne”ti.	“It aids them if the conditions are right, brahmin, but not if the conditions are wrong.”
“Katamaṃ pana, bho gotama, ṭhānaṃ, katamaṃ aṭṭhānan”ti?	“Then, Master Gotama, what are the right and wrong conditions?”
“Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti.	“Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
So kāyassa bhedā paraṃ maraṇā nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in hell.
Yo nerayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati.	There they survive feeding on the food of the hell beings.
Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.	The conditions there are wrong, so the gift does not aid the one who lives there.
Idha pana, brāhmaṇa, ekacco pāṇātipātī … pe … micchādiṭṭhiko hoti.	Take someone else who kills living creatures … and has wrong view.
So kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati.	When their body breaks up, after death, they’re reborn in the animal realm.
Yo tiracchānayonikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati.	There they survive feeding on the food of the beings in the animal realm.
Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.	The conditions there too are wrong, so the gift does not aid the one who lives there.
Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti.	Take someone else who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. They're contented, kind-hearted, and have right view.
So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the human realm.
Yo manussānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati.	There they survive feeding on human food.
Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.	The conditions there too are wrong, so the gift does not aid the one who lives there.
Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhiko hoti.	Take someone else who doesn’t kill living creatures … and has right view.
So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the gods.
Yo devānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati.	There they survive feeding on the food of the gods.
Idampi, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappati.	The conditions there too are wrong, so the gift does not aid the one who lives there.
Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti … pe … micchādiṭṭhiko hoti.	Take someone else who kills living creatures … and has wrong view.
So kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in the ghost realm.
Yo pettivesayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṃ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā, tena so tattha yāpeti, tena so tattha tiṭṭhati.	There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here.
Idaṃ kho, brāhmaṇa, ṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappatī”ti.	The conditions there are right, so the gift aids the one who lives there.”
“Sace pana, bho gotama, so peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti, ko taṃ dānaṃ paribhuñjatī”ti?	“But Master Gotama, who partakes of that gift if the departed relative is not reborn in that place?”
“Aññepissa, brāhmaṇa, petā ñātisālohitā taṃ ṭhānaṃ upapannā honti, te taṃ dānaṃ paribhuñjantī”ti.	“Other departed relatives reborn there will partake of that gift.”
“Sace pana, bho gotama, so ceva peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti aññepissa ñātisālohitā petā taṃ ṭhānaṃ anupapannā honti, ko taṃ dānaṃ paribhuñjatī”ti?	“But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?”
“Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ taṃ ṭhānaṃ vivittaṃ assa iminā dīghena addhunā yadidaṃ petehi ñātisālohitehi.	“It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time.
Api ca, brāhmaṇa, dāyakopi anipphalo”ti.	It’s never fruitless for the donor.”
“Aṭṭhānepi bhavaṃ gotamo parikappaṃ vadatī”ti?	“Does Master Gotama propose this even when the conditions are wrong?”
“Aṭṭhānepi kho ahaṃ, brāhmaṇa, parikappaṃ vadāmi.	“I propose this even when the conditions are wrong.
Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti;	Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting.
So kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of elephants.
So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.	There they get to have food and drink, garlands and various adornments.
Yaṃ kho, brāhmaṇa, idha pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati.	Since in this life they killed living creatures … and had wrong view, they were reborn in the company of elephants.
Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.	Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.
Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti … pe … micchādiṭṭhiko hoti.	Take someone else who kills living creatures … and has wrong view.
So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	They give to ascetics or brahmins …
So kāyassa bhedā paraṃ maraṇā assānaṃ sahabyataṃ upapajjati … pe …	When their body breaks up, after death, they’re reborn in the company of horses. …
gunnaṃ sahabyataṃ upapajjati … pe …	cattle …
kukkurānaṃ sahabyataṃ upapajjati.	dogs.
So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.	There they get to have food and drink, garlands and various adornments.
Yaṃ kho, brāhmaṇa, idha pāṇātipātī … pe … micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati.	Since in this life they killed living creatures … and had wrong view, they were reborn in the company of dogs.
Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.	Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.
Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhiko hoti.	Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view.
So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	They give to ascetics or brahmins …
So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the human realm.
So tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.	There they get to have the five kinds of human sensual stimulation.
Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati.	Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of humans.
Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.	Since they gave to ascetics or brahmins … they get to have the five kinds of human sensual stimulation.
Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhiko hoti.	Take someone else who doesn’t kill living creatures … and has right view.
So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	They give to ascetics or brahmins …
So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the gods.
So tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ.	There they get to have the five kinds of heavenly sensual stimulation.
Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati.	Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of the gods.
Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ.	Since they gave to ascetics or brahmins … they get to have the five kinds of heavenly sensual stimulation.
Api ca, brāhmaṇa, dāyakopi anipphalo”ti.	It’s never fruitless for the donor.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing,
Yāvañcidaṃ, bho gotama, alameva dānāni dātuṃ, alaṃ saddhāni kātuṃ, yatra hi nāma dāyakopi anipphalo”ti.	Just this much is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.”
“Evametaṃ, brāhmaṇa, dāyakopi hi, brāhmaṇa, anipphalo”ti.	“That’s so true, brahmin. It’s never fruitless for the donor.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

❧

§ – AN 10 vagga 18 Sādhu: Good

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18. Sādhuvagga

18. Good

AN 10.178 Sādhu: Good

178. Sādhusutta	178. Good
“Sādhuñca vo, bhikkhave, desessāmi asādhuñca.	“monks, I will teach you what is good and what is not good.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamañca, bhikkhave, asādhu?	“And what, monks, is not good?
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi—	Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
idaṃ vuccati, bhikkhave, asādhu.	This is called what is not good.
Katamañca, bhikkhave, sādhu?	And what is good?
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi—	Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
idaṃ vuccati, bhikkhave, sādhū”ti.	This is called what is good.”

AN 10.179 Ariyadhamma: The Dharma of the Noble Ones

179. Ariyadhammasutta	179. The Dharma of the Noble Ones
“Ariyadhammañca vo, bhikkhave, desessāmi anariyadhammañca.	“monks, I will teach you The Dharma of the noble ones, and what is not The Dharma of the noble ones.
Taṃ suṇātha … pe …	Listen and pay close attention, I will speak. …
katamo ca, bhikkhave, anariyo dhammo?	And what is not The Dharma of the noble ones?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, anariyo dhammo.	This is called what is not The Dharma of the noble ones.
Katamo ca, bhikkhave, ariyo dhammo?	And what is The Dharma of the noble ones?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, ariyo dhammo”ti.	This is called The Dharma of the noble ones.”

AN 10.180 Kusala: Skillful

180. Kusalasutta	180. Skillful
“Kusalañca vo, bhikkhave, desessāmi akusalañca. Taṃ suṇātha … pe …	“I will teach you the skillful and the unskillful …
katamañca, bhikkhave, akusalaṃ?	And what is the unskillful?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
idaṃ vuccati, bhikkhave, akusalaṃ.	This is called the unskillful.
Katamañca, bhikkhave, kusalaṃ?	And what is the skillful?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
idaṃ vuccati, bhikkhave, kusalan”ti.	This is called the skillful.”

AN 10.181 Attha: Beneficial

181. Atthasutta	181. Beneficial
“Atthañca vo, bhikkhave, desessāmi anatthañca. Taṃ suṇātha … pe …	“I will teach you the beneficial and the harmful. …
katamo ca, bhikkhave, anattho?	And what is the harmful?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, anattho.	This is called the harmful.
Katamo ca, bhikkhave, attho?	And what is the beneficial?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, attho”ti.	This is called the beneficial.”

AN 10.182 Dhamma: The Dharma

182. Dhammasutta	182. The Dharma
“Dhammañca vo, bhikkhave, desessāmi adhammañca. Taṃ suṇātha … pe …	“I will teach you what is The Dharma and what is not The Dharma. …
katamo ca, bhikkhave, adhammo?	And what is not The Dharma?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, adhammo.	This is called what is not The Dharma.
Katamo ca, bhikkhave, dhammo?	And what is The Dharma?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, dhammo”ti.	This is called The Dharma.”

AN 10.183 Āsava: Defiled

183. Āsavasutta	183. Defiled
“Sāsavañca vo, bhikkhave, dhammaṃ desessāmi anāsavañca. Taṃ suṇātha … pe …	“I will teach you the defiled dharma and the undefiled. …
katamo ca, bhikkhave, sāsavo dhammo?	And what is the defiled dharma?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, sāsavo dhammo.	This is called the defiled dharma.
Katamo ca, bhikkhave, anāsavo dhammo?	And what is the undefiled dharma?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, anāsavo dhammo”ti.	This is called the undefiled dharma.”

AN 10.184 Vajja: Blameworthy

184. Vajjasutta	184. Blameworthy
“Sāvajjañca vo, bhikkhave, dhammaṃ desessāmi anavajjañca. Taṃ suṇātha … pe …	“I will teach you the blameworthy dharma and the blameless. …
katamo ca, bhikkhave, sāvajjo dhammo?	And what is the blameworthy dharma?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, sāvajjo dhammo.	This is called the blameworthy dharma.
Katamo ca, bhikkhave, anavajjo dhammo?	And what is the blameless dharma?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, anavajjo dhammo”ti.	This is called the blameless dharma.”

AN 10.185 Tapanīya: Mortifying

185. Tapanīyasutta	185. Mortifying
“Tapanīyañca vo, bhikkhave, dhammaṃ desessāmi atapanīyañca. Taṃ suṇātha … pe …	“I will teach you the mortifying dharma and the unmortifying. …
katamo ca, bhikkhave, tapanīyo dhammo?	And what is the mortifying dharma?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, tapanīyo dhammo.	This is called the mortifying dharma.
Katamo ca, bhikkhave, atapanīyo dhammo?	And what is the unmortifying dharma?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, atapanīyo dhammo”ti.	This is called the unmortifying dharma.”

AN 10.186 Ācayagāmi: Leading to Accumulation

186. Ācayagāmisutta	186. Leading to Accumulation
“Ācayagāmiñca vo, bhikkhave, dhammaṃ desessāmi apacayagāmiñca. Taṃ suṇātha … pe …	“I will teach you the dharma that leads to accumulation and that which leads to dispersal. …
katamo ca, bhikkhave, ācayagāmī dhammo?	And what is the dharma that leads to accumulation?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, ācayagāmī dhammo.	This is called the dharma that leads to accumulation.
Katamo ca, bhikkhave, apacayagāmī dhammo?	And what is the dharma that leads to dispersal?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, apacayagāmī dhammo”ti.	This is called the dharma that leads to dispersal.”

AN 10.187 Dukkhudraya: With Suffering as Outcome

187. Dukkhudrayasutta	187. With Suffering as Outcome
“Dukkhudrayañca vo, bhikkhave, dhammaṃ desessāmi sukhudrayañca. Taṃ suṇātha … pe …	“I will teach you the dharma that has suffering as outcome, and that which has happiness as outcome. …
katamo ca, bhikkhave, dukkhudrayo dhammo?	And what is the dharma whose outcome is suffering?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, dukkhudrayo dhammo.	This is the dharma whose outcome is suffering.
Katamo ca, bhikkhave, sukhudrayo dhammo?	And what is the dharma whose outcome is happiness?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, sukhudrayo dhammo”ti.	This is the dharma whose outcome is happiness.”

AN 10.188 Vipāka: Result

188. Vipākasutta	188. Result
“Dukkhavipākañca vo, bhikkhave, dhammaṃ desessāmi sukhavipākañca. Taṃ suṇātha … pe …	“I will teach you the dharma that results in suffering and that which results in happiness. …
katamo ca, bhikkhave, dukkhavipāko dhammo?	And what is the dharma that results in suffering?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, dukkhavipāko dhammo.	This is called the dharma that results in suffering.
Katamo ca, bhikkhave, sukhavipāko dhammo?	And what is the dharma that results in happiness?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, sukhavipāko dhammo”ti.	This is called the dharma that results in happiness.”

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§ – AN 10 vagga 19 Ariyamagga: The Noble Path

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19. Ariyamaggavagga

19. The Noble Path

AN 10.189 Ariyamagga: The Noble Path

189. Ariyamaggasutta	189. The Noble Path
“Ariyamaggañca vo, bhikkhave, desessāmi anariyamaggañca. Taṃ suṇātha … pe …	“I will teach you the noble path and the ignoble path. …
katamo ca, bhikkhave, anariyo maggo?	And what is the ignoble path?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, anariyo maggo.	This is called the ignoble path.
Katamo ca, bhikkhave, ariyo maggo?	And what is the noble path?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, ariyo maggo”ti.	This is called the noble path.”

AN 10.190 Kaṇhamagga: The Dark Path

190. Kaṇhamaggasutta	190. The Dark Path
“Kaṇhamaggañca vo, bhikkhave, desessāmi sukkamaggañca. Taṃ suṇātha … pe …	“I will teach you the dark path and the bright path. …
katamo ca, bhikkhave, kaṇho maggo?	And what is the dark path?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, kaṇho maggo.	This is called the dark path.
Katamo ca, bhikkhave, sukko maggo?	And what is the bright path?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, sukko maggo”ti.	This is called the bright path.”

AN 10.191 Saddhamma: The true Dharma

191. Saddhammasutta	191. The true Dharma
“Saddhammañca vo, bhikkhave, desessāmi asaddhammañca. Taṃ suṇātha … pe …	“I will teach you what is the true Dharma and what is not the true Dharma. …
katamo ca, bhikkhave, asaddhammo?	And what is not the true Dharma?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, asaddhammo.	This is called what is not the true Dharma.
Katamo ca, bhikkhave, saddhammo?	And what is the true Dharma?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, saddhammo”ti.	This is called the true Dharma.”

AN 10.192 Sappurisadhamma: The Dharma of the Good Persons

192. Sappurisadhammasutta	192. The Dharma of the Good Persons
“Sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha … pe …	“monks, I will teach you The Dharma of the good persons and The Dharma of the bad persons.
katamo ca, bhikkhave, asappurisadhammo?	And what is The Dharma of the bad persons?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, asappurisadhammo.	This is The Dharma of the bad persons.
Katamo ca, bhikkhave, sappurisadhammo?	And what is The Dharma of the good persons?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, sappurisadhammo”ti.	This is The Dharma of the good persons.”

AN 10.193 Uppādetabbadhamma: dharmas That Should Be Activated

193. Uppādetabbadhammasutta	193. dharmas That Should Be Activated
“Uppādetabbañca vo, bhikkhave, dhammaṃ desessāmi na uppādetabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to activate and the dharma not to activate. …
katamo ca, bhikkhave, na uppādetabbo dhammo?	And what is the dharma not to activate?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, na uppādetabbo dhammo.	This is called the dharma not to activate.
Katamo ca, bhikkhave, uppādetabbo dhammo?	And what is the dharma to activate?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, uppādetabbo dhammo”ti.	This is called the dharma to activate.”

AN 10.194 Āsevitabbadhamma: dharmas That Should Be Cultivated

194. Āsevitabbadhammasutta	194. dharmas That Should Be Cultivated
“Āsevitabbañca vo, bhikkhave, dhammaṃ desessāmi nāsevitabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to cultivate and the dharma not to cultivate. …
katamo ca, bhikkhave, nāsevitabbo dhammo?	And what is the dharma not to cultivate?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, nāsevitabbo dhammo.	This is called the dharma not to cultivate.
Katamo ca, bhikkhave, āsevitabbo dhammo?	And what is the dharma to cultivate?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, āsevitabbo dhammo”ti.	This is called the dharma to cultivate.”

AN 10.195 Bhāvetabbadhamma: dharmas That Should Be Developed

195. Bhāvetabbadhammasutta	195. dharmas That Should Be Developed
“Bhāvetabbañca vo, bhikkhave, dhammaṃ desessāmi na bhāvetabbañca.	“I will teach you the dharma to develop and the dharma not to develop. …
Taṃ suṇātha … pe …	Listen and pay close attention, I will speak.
katamo ca, bhikkhave, na bhāvetabbo dhammo?	And what is the dharma not to develop?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, na bhāvetabbo dhammo.	This is called the dharma not to develop.
Katamo ca, bhikkhave, bhāvetabbo dhammo?	And what is the dharma to develop?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, bhāvetabbo dhammo”ti.	This is called the dharma to develop.”

AN 10.196 Bahulīkātabba: dharmas That Should Be Made Much Of

196. Bahulīkātabbasutta	196. dharmas That Should Be Made Much Of
“Bahulīkātabbañca vo, bhikkhave, dhammaṃ desessāmi na bahulīkātabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to make much of and the dharma not to make much of. …
katamo ca, bhikkhave, na bahulīkātabbo dhammo?	And what is the dharma not to make much of?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, na bahulīkātabbo dhammo.	This is called the dharma not to make much of.
Katamo ca, bhikkhave, bahulīkātabbo dhammo?	And what is the dharma to make much of?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, bahulīkātabbo dhammo”ti.	This is called the dharma to make much of.”

AN 10.197 Anussaritabba: Should Be Recollected

197. Anussaritabbasutta	197. Should Be Recollected
“Anussaritabbañca vo, bhikkhave, dhammaṃ desessāmi nānussaritabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to recollect and the dharma not to recollect. …
katamo ca, bhikkhave, nānussaritabbo dhammo?	And what is the dharma not to recollect?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, nānussaritabbo dhammo.	This is called the dharma not to recollect.
Katamo ca, bhikkhave, anussaritabbo dhammo?	And what is the dharma to recollect?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, anussaritabbo dhammo”ti.	This is called the dharma to recollect.”

AN 10.198 Sacchikātabba: Should Be Realized

198. Sacchikātabbasutta	198. Should Be Realized
“Sacchikātabbañca vo, bhikkhave, dhammaṃ desessāmi na sacchikātabbañca. Taṃ suṇātha … pe …	“I will teach you the dharma to realize and the dharma not to realize. …
katamo ca, bhikkhave, na sacchikātabbo dhammo?	And what is the dharma not to realize?
Pāṇātipāto … pe …	Killing living creatures …
micchādiṭṭhi—	wrong view.
ayaṃ vuccati, bhikkhave, na sacchikātabbo dhammo.	This is called the dharma not to realize.
Katamo ca, bhikkhave, sacchikātabbo dhammo?	And what is the dharma to realize?
Pāṇātipātā veramaṇī … pe …	Not killing living creatures …
sammādiṭṭhi—	right view.
ayaṃ vuccati, bhikkhave, sacchikātabbo dhammo”ti.	This is called the dharma to realize.”

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§ – AN 10 vagga 20 Aparapuggala: Another Chapter on Persons

20. Aparapuggalavagga	20. Another Chapter on Persons
199–210. Nasevitabbādisutta	199–210. Should Not Associate, Etc.
“Dasahi, bhikkhave, dhammehi samannāgato puggalo na sevitabbo.	“monks, you should not associate with a person who has ten qualities.
Katamehi dasahi?	What ten?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti—	They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo na sevitabbo.	You should not associate with a person who has these ten qualities.
Dasahi, bhikkhave, dhammehi samannāgato puggalo sevitabbo.	You should associate with a person who has ten qualities.
Katamehi dasahi?	What ten?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti—	They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.
imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo sevitabbo. (1)	You should associate with a person who has these ten qualities.”
Dasahi, bhikkhave, dhammehi samannāgato puggalo na bhajitabbo … pe …	“monks, you should not frequent a person who has ten qualities.
bhajitabbo …	you should frequent …
na payirupāsitabbo …	you should not pay homage …
payirupāsitabbo …	you should pay homage …
na pujjo hoti …	you should not venerate …
pujjo hoti …	you should venerate …
na pāsaṃso hoti …	you should not praise …
pāsaṃso hoti …	you should praise …
agāravo hoti …	you should not revere …
gāravo hoti …	you should revere …
appatisso hoti …	you should not defer to …
sappatisso hoti …	you should defer to …
na ārādhako hoti …	is not a success …
ārādhako hoti …	is a success …
na visujjhati …	is not pure …
visujjhati …	is pure …
mānaṃ nādhibhoti …	does not win over conceit …
mānaṃ adhibhoti …	wins over conceit …
paññāya na vaḍḍhati …	does not grow in wisdom …
paññāya vaḍḍhati … pe …. (2–11.)	grows in wisdom …
Dasahi, bhikkhave, dhammehi samannāgato puggalo bahuṃ apuññaṃ pasavati …	A person who has these ten qualities makes much bad karma. …
bahuṃ puññaṃ pasavati.	makes much merit.
Katamehi dasahi?	What ten?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti—	They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.
imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo bahuṃ puññaṃ pasavatī”ti. (12)	A person who has these ten qualities makes much merit.”

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§ – AN 10 vagga 21 Karajakāya: The Body Born of Deeds

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21. Karajakāyavagga

21. The Body Born of Deeds

AN 10.211 Paṭhamanirayasagga: Heaven and Hell (1st)

211. Paṭhamanirayasaggasutta	211. Heaven and Hell (1st)
“Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with ten qualities is cast down to hell.
Katamehi dasahi?	What ten?
Idha, bhikkhave, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu. (1)	It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
Adinnādāyī hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. (2)	They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
Kāmesu micchācārī hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. (3)	They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Musāvādī hoti, sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘jānāmī’ti, jānaṃ vā āha: ‘na jānāmī’ti, apassaṃ vā āha: ‘passāmī’ti, passaṃ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. (4)	They lie. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti. (5)	They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti. (6)	They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to undistractible-lucidity.
Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. (7)	They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with The Dharma or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
Abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti: ‘aho vata yaṃ parassa taṃ mama assā’ti. (8)	They’re covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Byāpannacitto hoti, paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. (9)	They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
Micchādiṭṭhiko hoti, viparītadassano:	They have wrong view. Their perspective is distorted:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā (10) Sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these ten qualities is cast down to hell.
Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with ten qualities is raised up to heaven.
Katamehi dasahi?	What ten?
Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. (1)	It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. (2)	They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā … pe … antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. (3)	They give up sexual misconduct. They don’t have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sex with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘na jānāmī’ti, jānaṃ vā āha: ‘jānāmī’ti, apassaṃ vā āha: ‘na passāmī’ti, passaṃ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. (4)	They give up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Pisuṇavācaṃ pahāya pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti. (5)	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusavācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti. (6)	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī, atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. (7)	They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhātā hoti: ‘aho vata yaṃ parassa taṃ mama assā’ti. (8)	They’re content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṃ pariharantū’ti. (9)	They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
Sammādiṭṭhiko hoti aviparītadassano:	They have right view, an undistorted perspective:
‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. (10)	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these ten qualities is raised up to heaven.”

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AN 10.212 Dutiyanirayasagga: Heaven and Hell (2nd)

212. Dutiyanirayasaggasutta	212. Heaven and Hell (2nd)
“Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with ten qualities is cast down to hell.
Katamehi dasahi?	What ten?
Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.	It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
Adinnādāyī hoti …	They steal. …
kāmesumicchācārī hoti …	They commit sexual misconduct. …
musāvādī hoti …	They lie. …
pisuṇavāco hoti …	They speak divisively. …
pharusavāco hoti …	They speak harshly. …
samphappalāpī hoti …	They indulge in talking nonsense. …
abhijjhālu hoti …	They’re covetous. …
byāpannacitto hoti …	They have cruel intentions. …
micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṃ … pe … sayaṃ abhiññā sacchikatvā pavedentī’ti.	They have wrong view. …
Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these ten qualities is cast down to hell.
Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with ten qualities is raised up to heaven.
Katamehi dasahi?	What ten?
Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.	It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti …	They give up stealing. …
kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti …	They give up sexual misconduct. …
musāvādaṃ pahāya musāvādā paṭivirato hoti …	They give up lying. …
pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti …	They give up divisive speech. …
pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti …	They give up harsh speech. …
samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti …	They give up talking nonsense. …
anabhijjhālu hoti …	They’re content. …
abyāpannacitto hoti …	They’re kind hearted. …
sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	They have right view. …
Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these ten qualities is raised up to heaven.”

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AN 10.213 Mātugāma: A Female

213. Mātugāmasutta	213. A Female
“Dasahi, bhikkhave, dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ niraye.	“A female with ten qualities is cast down to hell.
Katamehi dasahi?	What ten?
Pāṇātipātī hoti … pe …	She kills living creatures. …
adinnādāyī hoti …	She steals. …
kāmesumicchācārī hoti …	She commits sexual misconduct. …
musāvādī hoti …	She lies. …
pisuṇavāco hoti …	She speaks divisively. …
pharusavāco hoti …	She speaks harshly. …
samphappalāpī hoti …	She indulges in talking nonsense. …
abhijjhālu hoti …	She’s covetous. …
byāpannacitto hoti …	She has cruel intentions. …
micchādiṭṭhiko hoti ….	She has wrong view. …
Imehi kho, bhikkhave, dasahi dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ niraye.	A female with these ten qualities is cast down to hell.
Dasahi, bhikkhave, dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ sagge.	A female with ten qualities is raised up to heaven.
Katamehi dasahi?	What ten?
Pāṇātipātā paṭivirato hoti … pe …	She doesn’t kill living creatures. …
adinnādānā paṭivirato hoti …	She doesn’t steal. …
kāmesumicchācārā paṭivirato hoti …	She doesn’t commit sexual misconduct. …
musāvādā paṭivirato hoti …	She doesn’t lie. …
pisuṇāya vācāya paṭivirato hoti …	She doesn’t speak divisively. …
pharusāya vācāya paṭivirato hoti …	She doesn’t speak harshly. …
samphappalāpā paṭivirato hoti …	She doesn’t indulge in talking nonsense. …
anabhijjhālu hoti …	She’s content. …
abyāpannacitto hoti …	She’s kind hearted. …
sammādiṭṭhiko hoti ….	She has right view. …
Imehi kho, bhikkhave, dasahi dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ sagge”ti.	A female with these ten qualities is raised up to heaven.”

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AN 10.214 Upāsikā: A Laywoman

214. Upāsikāsutta	214. A Laywoman
“Dasahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ niraye.	“A laywoman with ten qualities is cast down to hell.
Katamehi dasahi?	What ten?
Pāṇātipātinī hoti … pe …	She kills living creatures. …
micchādiṭṭhikā hoti ….	She has wrong view. …
Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ niraye.	A laywoman with these ten qualities is cast down to hell.
Dasahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge.	A laywoman with ten qualities is raised up to heaven.
Katamehi dasahi?	What ten?
Pāṇātipātā paṭiviratā hoti … pe …	She doesn’t kill living creatures. …
sammādiṭṭhikā hoti ….	She has right view. …
Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge”.	A laywoman with these ten qualities is raised up to heaven.”

AN 10.215 Visārada: Assured

215. Visāradasutta	215. Assured
“Dasahi, bhikkhave, dhammehi samannāgatā upāsikā avisāradā agāraṃ ajjhāvasati.	“A laywoman living at home with these ten qualities is not self-assured.
Katamehi dasahi?	What ten?
Pāṇātipātinī hoti … adinnādāyinī hoti … kāmesumicchācārinī hoti … musāvādinī hoti … pisuṇavācā hoti … pharusavācā hoti … samphappalāpinī hoti … abhijjhālunī hoti … byāpannacittā hoti …	She kills living creatures. …
micchādiṭṭhikā hoti ….	She has wrong view. …
Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā avisāradā agāraṃ ajjhāvasati.	A laywoman living at home with these ten qualities is not self-assured.
Dasahi, bhikkhave, dhammehi samannāgatā upāsikā visāradā agāraṃ ajjhāvasati.	A laywoman living at home with these ten qualities is self-assured.
Katamehi dasahi?	What ten?
Pāṇātipātā paṭiviratā hoti … adinnādānā paṭiviratā hoti … kāmesumicchācārā paṭiviratā hoti … musāvādā paṭiviratā hoti … pisuṇāya vācāya paṭiviratā hoti … pharusāya vācāya paṭiviratā hoti … samphappalāpā paṭiviratā hoti … anabhijjhālunī hoti … abyāpannacittā hoti …	She doesn’t kill living creatures. …
sammādiṭṭhikā hoti ….	She has right view. …
Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā visāradā agāraṃ ajjhāvasatī”ti.	A laywoman living at home with these ten qualities is self-assured.”

AN 10.216 Saṃsappanīya: Creepy Creatures

216. Saṃsappanīyasutta	216. Creepy Creatures
“Saṃsappanīyapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.	“monks, I will teach you an exposition of The Dharma on creepy creatures.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Katamo ca, bhikkhave, saṃsappanīyapariyāyo dhammapariyāyo?	“What is the exposition of The Dharma on creepy creatures?
Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṃ kammaṃ karonti—	Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādā bhavanti.	They shall be the heir of whatever deeds they do, whether good or bad.
Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho, adayāpanno sabbapāṇabhūtesu.	Take a certain person who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
So saṃsappati kāyena, saṃsappati vācāya, saṃsappati manasā.	They’re creepy in body, speech, and mind.
Tassa jimhaṃ kāyakammaṃ hoti, jimhaṃ vacīkammaṃ, jimhaṃ manokammaṃ, jimhā gati, jimhupapatti.	Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth is crooked.
Jimhagatikassa kho panāhaṃ, bhikkhave, jimhupapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—	Someone whose destiny and rebirth is crooked is reborn in one of two places, I say:
ye vā ekantadukkhā nirayā yā vā saṃsappajātikā tiracchānayoni.	in an exclusively painful hell, or among the species of creepy animals.
Katamā ca sā, bhikkhave, saṃsappajātikā tiracchānayoni?	And what are the species of creepy animals?
Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṃsappanti.	Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans.
Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti.	This is how a being is born from a being.
Yaṃ karoti tena upapajjati.	For your deeds determine your rebirth,
Upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.
Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.	This is why I say that sentient beings are heirs to their deeds.
Idha pana, bhikkhave, ekacco adinnādāyī hoti … pe …	Take someone else who steals …
kāmesumicchācārī hoti …	commits sexual misconduct …
musāvādī hoti …	lies …
pisuṇavāco hoti …	speaks divisively …
pharusavāco hoti …	speaks harshly …
samphappalāpī hoti …	indulges in talking nonsense …
abhijjhālu hoti …	is covetous …
byāpannacitto hoti …	has cruel intentions …
micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṃ … pe … sayaṃ abhiññā sacchikatvā pavedentī’ti.	has wrong view …
So saṃsappati kāyena, saṃsappati vācāya, saṃsappati manasā.	They’re creepy in body, speech, and mind.
Tassa jimhaṃ kāyakammaṃ hoti, jimhaṃ vacīkammaṃ, jimhaṃ manokammaṃ, jimhā gati, jimhupapatti.	Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth is crooked.
Jimhagatikassa kho panāhaṃ, bhikkhave, jimhupapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—	Someone whose destiny and rebirth is crooked is reborn in one of two places, I say:
ye vā ekantadukkhā nirayā yā vā saṃsappajātikā tiracchānayoni.	in an exclusively painful hell, or among the species of creepy animals.
Katamā ca sā, bhikkhave, saṃsappajātikā tiracchānayoni?	And what are the species of creepy animals?
Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṃsappanti.	Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans.
Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti,	This is how a being is born from a being.
yaṃ karoti tena upapajjati.	For your deeds determine your rebirth,
Upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.
Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.	This is why I say that sentient beings are heirs to their deeds.
Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṃ kammaṃ karonti—	Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādā bhavanti.	They shall be the heir of whatever deeds they do, whether good or bad.
Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Take a certain person who gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
So na saṃsappati kāyena, na saṃsappati vācāya, na saṃsappati manasā.	They’re not creepy in body, speech, and mind.
Tassa uju kāyakammaṃ hoti, uju vacīkammaṃ, uju manokammaṃ, uju gati, ujupapatti.	Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous.
Ujugatikassa kho panāhaṃ, bhikkhave, ujupapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—	Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say:
ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni.	in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti.	This is how a being is born from a being.
Yaṃ karoti tena upapajjati.	For your deeds determine your rebirth,
Upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.
Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.	This is why I say that sentient beings are heirs to their deeds.
Idha pana, bhikkhave, ekacco adinnādānaṃ pahāya adinnādānā paṭivirato hoti … pe …	Take someone else who gives up stealing …
kāmesumicchācārā paṭivirato hoti …	sexual misconduct …
musāvādaṃ pahāya musāvādā paṭivirato hoti …	lying …
pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti …	divisive speech …
pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti …	harsh speech …
samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti …	talking nonsense …
anabhijjhālu hoti …	They’re content …
abyāpannacitto hoti …	kind hearted …
sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	they have right view …
So na saṃsappati kāyena, na saṃsappati vācāya, na saṃsappati manasā.	They’re not creepy in body, speech, and mind.
Tassa uju kāyakammaṃ hoti, uju vacīkammaṃ, uju manokammaṃ, uju gati, ujupapatti.	Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous.
Ujugatikassa kho pana ahaṃ, bhikkhave, ujupapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—	Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say:
ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni.	in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti.	This is how a being is born from a being.
Yaṃ karoti tena upapajjati.	For your deeds determine your rebirth,
Upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.
Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.	This is why I say that sentient beings are heirs to their deeds.
Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṃ kammaṃ karonti—	Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādā bhavanti.	They shall be the heir of whatever deeds they do, whether good or bad.
Ayaṃ kho so, bhikkhave, saṃsappanīyapariyāyo dhammapariyāyo”ti.	This is the exposition of The Dharma on creepy creatures.”

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AN 10.217 Paṭhamasañcetanika: Intentional (1st)

217. Paṭhamasañcetanikasutta	217. Intentional (1st)
“Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi.	“monks, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.
Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.	And that may be in the present life, or in the next life, or in some subsequent period.
Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.	And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;	Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result.
catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;	There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result.
tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.	There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?	And what are the three kinds of corruption and failure of bodily action?
Idha, bhikkhave, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu. (1)	It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
Adinnādāyī hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. (2)	They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
Kāmesumicchācārī hoti, yā tā māturakkhitā … pe … antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. (3)	They commit sexual misconduct. They have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sex with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Evaṃ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.	These are the three kinds of corruption and failure of bodily action.
Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?	And what are the four kinds of corruption and failure of verbal action?
Idha, bhikkhave, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho	It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness:
‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘jānāmī’ti, jānaṃ vā āha: ‘na jānāmī’ti, apassaṃ vā āha: ‘passāmī’ti, passaṃ vā āha: ‘na passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. (4)	‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti. (5)	They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā. Asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti. (6)	They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to undistractible-lucidity.
Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. (7)	They indulge in talking nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with The Dharma or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
Evaṃ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.	These are the four kinds of corruption and failure of verbal action.
Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?	And what are the three kinds of corruption and failure of mental action?
Idha, bhikkhave, ekacco abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, taṃ abhijjhātā hoti: ‘aho vata, yaṃ parassa taṃ mama assā’ti. (8)	It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Byāpannacitto hoti, paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. (9)	They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
Micchādiṭṭhiko hoti, viparītadassano:	They have wrong view. Their perspective is distorted:
‘natthi dinnaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. (10)	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Evaṃ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.	These are the three kinds of corruption and failure of mental action.
Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti;	It’s like throwing loaded dice: they always fall the right side up.
evamevaṃ kho, bhikkhave, tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantīti.	In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi,	I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.
tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.	And that may be in the present life, or in the next life, or in some subsequent period.
Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.	And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
Tatra, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;	Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result.
catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;	There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result.
tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.	There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.
Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?	And what are the three kinds of successful bodily action?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati … pe …. (1)	It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. (2)	They don’t steal. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā … pe … antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. (3)	They give up sexual misconduct. They don’t have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sex with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Evaṃ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.	These are the three kinds of successful bodily action.
Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?	And what are the four kinds of successful verbal action?
Idha, bhikkhave, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘na jānāmī’ti, jānaṃ vā āha: ‘jānāmī’ti, apassaṃ vā āha: ‘na passāmī’ti, passaṃ vā āha: ‘passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. (4)	It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ They don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandiṃ, samaggakaraṇiṃ vācaṃ bhāsitā hoti. (5)	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti. (6)	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Samphappalāpaṃ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. (7)	They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Evaṃ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.	These are the four kinds of successful verbal action.
Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?	And what are the three kinds of successful mental action?
Idha, bhikkhave, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhātā hoti: ‘aho vata, yaṃ parassa taṃ mamassā’ti. (8)	It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṃ pariharantū’ti. (9)	They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
Sammādiṭṭhiko hoti aviparītadassano:	They have right view, an undistorted perspective:
‘atthi dinnaṃ, atthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. (10)	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Evaṃ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.	These are the three kinds of successful mental action.
Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti;	It’s like throwing loaded dice: they always fall the right side up.
evamevaṃ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	In the same way, when their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.
Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi.	I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.
Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.	And that may be in the present life, or in the next life, or in some subsequent period.
Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmī”ti. Sattamaṃ.	And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.”

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AN 10.218 Dutiyasañcetanika: Intentional (2nd)

218. Dutiyasañcetanikasutta	218. Intentional (2nd)
“Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi,	“monks, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.
tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.	And that may be in the present life, or in the next life, or in some subsequent period.
Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.	And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;	Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result.
catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;	There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result.
tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.	There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti … pe …	And what are the three kinds of corruption and failure of bodily action? …
evaṃ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.	These are the three kinds of corruption and failure of bodily action.
Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti … pe …	And what are the four kinds of corruption and failure of verbal action? …
evaṃ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.	These are the four kinds of corruption and failure of verbal action.
Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti … pe …	And what are the three kinds of corruption and failure of mental action? …
evaṃ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.	These are the three kinds of corruption and failure of mental action.
Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti, catubbidhavacīkammanta … pe … tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi,	I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.
tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.	And that may be in the present life, or in the next life, or in some subsequent period.
Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.	And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
Tatra kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;	Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result.
catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;	There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result.
tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.	There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.
Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti … pe …	And what are the three kinds of successful bodily action? …
evaṃ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.	These are the three kinds of successful bodily action.
Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti … pe …	And what are the four kinds of successful verbal action? …
evaṃ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.	These are the four kinds of successful verbal action.
Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti … pe …	And what are the three kinds of successful mental action? …
evaṃ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.	These are the three kinds of successful mental action.
Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; catubbidhavacīkammantasampatti … pe … tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti … pe …	When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. …”

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AN 10.219 Karajakāya: The Body Born of Deeds

219. Karajakāyasutta	219. The Body Born of Deeds
“Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi,	“monks, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.
tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.	And that may be in the present life, or in the next life, or in some subsequent period.
Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.	And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
Sa kho so, bhikkhave, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	That noble-one's-disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So evaṃ pajānāti:	They understand:
‘pubbe kho me idaṃ cittaṃ parittaṃ ahosi abhāvitaṃ, etarahi pana me idaṃ cittaṃ appamāṇaṃ subhāvitaṃ. Yaṃ kho pana kiñci pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati na taṃ tatrāvatiṭṭhatī’ti.	‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
daharatagge ce so ayaṃ kumāro mettaṃ cetovimuttiṃ bhāveyya, api nu kho pāpakammaṃ kareyyā”ti?	Suppose a child had developed the heart’s release by love from their childhood on. Would they still do any bad deed?”
“No hetaṃ, bhante”.	“No, sir.”
“Akarontaṃ kho pana pāpakammaṃ api nu kho dukkhaṃ phuseyyā”ti?	“Not doing any bad deed, would they still experience any suffering?”
“No hetaṃ, bhante.	“No, sir.
Akarontañhi, bhante, pāpakammaṃ kuto dukkhaṃ phusissatī”ti.	For if they don’t do any bad deed, from where would suffering afflict them?”
“Bhāvetabbā kho panāyaṃ, bhikkhave, mettācetovimutti itthiyā vā purisena vā.	“This heart’s release by love should be developed by women or men.
Itthiyā vā, bhikkhave, purisassa vā nāyaṃ kāyo ādāya gamanīyo.	For neither women nor men take this body with them when they go.
Cittantaro ayaṃ, bhikkhave, macco.	The mind is what’s inside mortal beings.
So evaṃ pajānāti:	They understand:
‘yaṃ kho me idaṃ kiñci pubbe iminā karajakāyena pāpakammaṃ kataṃ, sabbaṃ taṃ idha vedanīyaṃ;	‘Whatever bad deeds I have done in the past with this deed-born body I will experience here.
na taṃ anugaṃ bhavissatī’ti.	It will not follow me to my next life.’
Evaṃ bhāvitā kho, bhikkhave, mettā cetovimutti anāgāmitāya saṃvattati, idha paññassa bhikkhuno uttari vimuttiṃ appaṭivijjhato.	The heart’s release by love developed in this way leads to non-return for a wise monk here who has not penetrated to a higher freedom.
Karuṇāsahagatena cetasā …	They meditate spreading a heart full of compassion …
muditāsahagatena cetasā …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So evaṃ pajānāti:	They understand:
‘pubbe kho me idaṃ cittaṃ parittaṃ ahosi abhāvitaṃ, etarahi pana me idaṃ cittaṃ appamāṇaṃ subhāvitaṃ. Yaṃ kho pana kiñci pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati na taṃ tatrāvatiṭṭhatī’ti.	‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
daharatagge ce so ayaṃ kumāro upekkhaṃ cetovimuttiṃ bhāveyya, api nu kho pāpakammaṃ kareyyā”ti?	Suppose a child had developed the heart’s release by equanimity from their childhood on. Would they still do any bad deed?”
“No hetaṃ, bhante”.	“No, sir.”
“Akarontaṃ kho pana pāpakammaṃ api nu kho dukkhaṃ phuseyyā”ti?	“Not doing any bad deed, would they still experience any suffering?”
“No hetaṃ, bhante.	“No, sir.
Akarontañhi, bhante, pāpakammaṃ kuto dukkhaṃ phusissatī”ti.	For if they don’t do any bad deed, from where would suffering afflict them?”
“Bhāvetabbā kho panāyaṃ, bhikkhave, upekkhā cetovimutti itthiyā vā purisena vā.	“This heart’s release by equanimity should be developed by women or men.
Itthiyā vā, bhikkhave, purisassa vā nāyaṃ kāyo ādāya gamanīyo.	For neither women nor men take this body with them when they go.
Cittantaro ayaṃ, bhikkhave, macco.	The mind is what’s inside mortal beings.
So evaṃ pajānāti:	They understand:
‘yaṃ kho me idaṃ kiñci pubbe iminā karajakāyena pāpakammaṃ kataṃ, sabbaṃ taṃ idha vedanīyaṃ;	‘Whatever bad deeds I have done in the past with this deed-born body I will experience here.
na taṃ anugaṃ bhavissatī’ti.	It will not follow me to my next life.’
Evaṃ bhāvitā kho, bhikkhave, upekkhā cetovimutti anāgāmitāya saṃvattati, idha paññassa bhikkhuno uttari vimuttiṃ appaṭivijjhato”ti.	The heart’s release by equanimity developed in this way leads to non-return for a wise monk here who has not penetrated to a higher freedom.”

❧

AN 10.220 Adhammacariyā: non-Dharmic Conduct

220. Adhammacariyāsutta	220. non-Dharmic Conduct
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then a certain brahmin went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti?	“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
“Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.	“non-Dharmic and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?	“But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
“Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	“Dharmic and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Na kho ahaṃ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi.	“I don’t understand the detailed meaning of what Master Gotama has said in brief.
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathāhaṃ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti.	Please, Master Gotama, teach me this matter so I can understand the detailed meaning.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho so brāhmaṇo bhagavato paccassosi.	“Yes, sir,” the brahmin replied.
Bhagavā etadavoca:	The Buddha said this:
“Tividhā kho, brāhmaṇa, kāyena adhammacariyāvisamacariyā hoti;	“Brahmin, non-Dharmic and immoral conduct is threefold by way of body,
catubbidhā vācāya adhammacariyāvisamacariyā hoti;	fourfold by way of speech,
tividhā manasā adhammacariyāvisamacariyā hoti.	and threefold by way of mind.
Kathañca, brāhmaṇa, tividhā kāyena adhammacariyāvisamacariyā hoti … pe …	And how is non-Dharmic and immoral conduct threefold by way of body? …
evaṃ kho, brāhmaṇa, tividhā kāyena adhammacariyā visamacariyā hoti.	That’s how non-Dharmic and immoral conduct is threefold by way of body.
Kathañca, brāhmaṇa, catubbidhā vācāya adhammacariyāvisamacariyā hoti … pe …	And how is non-Dharmic and immoral conduct fourfold by way of speech? …
evaṃ kho, brāhmaṇa, catubbidhā vācāya adhammacariyāvisamacariyā hoti.	That’s how non-Dharmic and immoral conduct is fourfold by way of speech.
Kathañca, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti … pe …	And how is non-Dharmic and immoral conduct threefold by way of mind? …
evaṃ kho, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti.	That’s how non-Dharmic and immoral conduct is threefold by way of mind.
Evaṃ adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	That’s how non-Dharmic and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Tividhā, brāhmaṇa, kāyena dhammacariyāsamacariyā hoti;	Dharmic and moral conduct is threefold by way of body,
catubbidhā vācāya dhammacariyāsamacariyā hoti;	fourfold by way of speech,
tividhā manasā dhammacariyāsamacariyā hoti.	and threefold by way of mind.
Kathañca, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti … pe …	And how is Dharmic and moral conduct threefold by way of body? …
evaṃ kho, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti.	That’s how Dharmic and moral conduct is threefold by way of body.
Kathañca, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti … pe …	And how is Dharmic and moral conduct fourfold by way of speech? …
evaṃ kho, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti.	That’s how Dharmic and moral conduct is fourfold by way of speech.
Kathañca, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti … pe …	And how is Dharmic and moral conduct threefold by way of mind? …
evaṃ kho, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti.	That’s how Dharmic and moral conduct is threefold by way of mind.
Evaṃ dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	That’s how Dharmic and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

❧

§ – AN 10 vagga 22 Sāmañña: Similarity

22. Sāmaññavagga	22. Similarity
221	221
“Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with ten qualities is cast down to hell.
Katamehi dasahi?	What ten?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti—	They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these ten qualities is cast down to hell.
Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with ten qualities is raised up to heaven.
Katamehi dasahi?	What ten?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti—	They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.
imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these ten qualities is raised up to heaven.”
222	222
“Vīsatiyā, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with twenty qualities is cast down to hell.
Katamehi vīsatiyā?	What twenty?
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; attanā ca musāvādī hoti, parañca musāvāde samādapeti; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti; attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti; attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti—	They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things.
imehi kho, bhikkhave, vīsatiyā dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these twenty qualities is cast down to hell.
Vīsatiyā, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with twenty qualities is raised up to heaven.
Katamehi vīsatiyā?	What twenty?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti; attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti—	They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things.
imehi kho, bhikkhave, vīsatiyā dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these twenty qualities is raised up to heaven.”
223	223
“Tiṃsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with thirty qualities is cast down to hell.
Katamehi tiṃsāya?	What thirty?
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti; attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti; attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti; attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti—	They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. And they approve of these things.
imehi kho, bhikkhave, tiṃsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these thirty qualities is cast down to hell.
Tiṃsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with thirty qualities is raised up to heaven.
Katamehi tiṃsāya?	What thirty?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti; attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti—	They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. And they approve of these things.
imehi kho, bhikkhave, tiṃsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these thirty qualities is raised up to heaven.”
224	224
“Cattārīsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“Someone with forty qualities is cast down to hell.
Katamehi cattārīsāya?	What forty?
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṃ bhāsati; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṃ bhāsati; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṃ bhāsati; attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṃ bhāsati; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṃ bhāsati; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṃ bhāsati; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṃ bhāsati; attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṃ bhāsati; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṃ bhāsati; attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṃ bhāsati—	They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. They approve of these things. And they praise these things.
imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these forty qualities is cast down to hell.
Cattārīsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with forty qualities is raised up to heaven.
Katamehi cattārīsāya?	What forty?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā ca samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṃ bhāsati; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṃ bhāsati; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṃ bhāsati—	They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. They approve of these things. And they praise these things.
imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these forty qualities is raised up to heaven.”
225–228	225–228.
“Dasahi, bhikkhave, dhammehi samannāgato khataṃ upahataṃ attānaṃ pariharati … pe …	“Someone with ten qualities keeps themselves broken and damaged …
akkhataṃ anupahataṃ attānaṃ pariharati … pe …	keeps themselves healthy and whole …
vīsatiyā, bhikkhave … pe …	twenty …
tiṃsāya, bhikkhave … pe …	thirty …
cattārīsāya, bhikkhave, dhammehi samannāgato khataṃ upahataṃ attānaṃ pariharati … pe ….	forty …”
()	()

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§ – AN 10 vagga 23 Rāgapeyyāla: Abbreviated Texts Beginning With Greed

23. Rāgapeyyālavagga	23. Abbreviated Texts Beginning With Greed
237	237
“Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā.	“For insight into greed, ten things should be developed.
Katame dasa?	What ten?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā—	The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation.
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.	For insight into greed, these ten things should be developed.”
238	238
“Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā.	“For insight into greed, ten things should be developed.
Katame dasa?	What ten?
Aniccasaññā, anattasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vipubbakasaññā, vicchiddakasaññā, uddhumātakasaññā—	The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse.
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.	For insight into greed, these ten things should be developed.”
239	239
“Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā.	“For insight into greed, ten things should be developed.
Katame dasa?	What ten?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti—	Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.	For insight into greed, these ten things should be developed.”
Aṅguttara Nikāya	Aṅguttara Nikāya
The Book of the Tens	The Book of the Tens
240–266.	240–266.
“Bhikkhus, for full understanding of lust … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of lust … these ten things are to be developed.”	“Bhikkhus, for full understanding of lust … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of lust … these ten things are to be developed.”
Aṅguttara Nikāya	Aṅguttara Nikāya
The Book of the Tens	The Book of the Tens
267–746.	267–746.
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these ten things are to be developed.”	“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these ten things are to be developed.”
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.	This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
The Book of the Tens is finished.	The Book of the Tens is finished.

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AN 11 Ekādasakanipāta
The Book of the Elevens

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(cst4)	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 11	Numbered Discourses 11

§ – AN 11 vagga 1 Nissaya: Dependence

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1. Nissayavagga

1. Dependence

AN 11.1 Kimatthiya: What’s the Purpose?

1. Kimatthiyasutta	1. What’s the Purpose?
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“kimatthiyāni, bhante, kusalāni sīlāni kimānisaṃsānī”ti?	“Sir, what’s the purpose and benefit of skillful ethics?”
“Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī”ti.	“Ānanda, having no regrets is the purpose and benefit of skillful ethics.”
“Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso”?	“But what’s the purpose and benefit of having no regrets?”
“Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso”.	“Joy is the purpose and benefit of having no regrets.”
“Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ”?	“But what’s the purpose and benefit of joy?”
“Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsaṃ”.	“Rapture …”
“Pīti pana, bhante, kimatthiyā kimānisaṃsā”?	“But what’s the purpose and benefit of rapture?”
“Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā”.	“pacification …”
“Passaddhi pana, bhante, kimatthiyā kimānisaṃsā”?	“But what’s the purpose and benefit of pacification?”
“Passaddhi kho, ānanda, sukhatthā sukhānisaṃsā”.	“pleasure …”
“Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ”?	“But what’s the purpose and benefit of pleasure?”
“Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsaṃ”.	“undistractible-lucidity …”
“Samādhi pana, bhante, kimatthiyo kimānisaṃso”?	“But what’s the purpose and benefit of undistractible-lucidity?”
“Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso”.	“Truly knowing and seeing …”
“Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ”?	“But what’s the purpose and benefit of truly knowing and seeing?”
“Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidatthaṃ nibbidānisaṃsaṃ”.	“disenchantment …”
“Nibbidā pana, bhante, kimatthiyā kimānisaṃsā”?	“But what’s the purpose and benefit of disenchantment?”
“Nibbidā kho, ānanda, virāgatthā virāgānisaṃsā”.	“Dispassion …”
“Virāgo pana, bhante, kimatthiyo kimānisaṃso”?	“But what’s the purpose and benefit of dispassion?”
“Virāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.	“Knowledge and vision of freedom is the purpose and benefit of dispassion.
Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni,	(1+2) So, Ānanda, the purpose and benefit of skillful ethics is not having regrets.
avippaṭisāro pāmojjattho pāmojjānisaṃso,	(3) Joy is the purpose and benefit of not having regrets.
pāmojjaṃ pītatthaṃ pītānisaṃsaṃ,	(4) Rapture is the purpose and benefit of joy.
pīti passaddhatthā passaddhānisaṃsā,	(5) pacification is the purpose and benefit of rapture.
passaddhi sukhatthā sukhānisaṃsā,	(6) pleasure is the purpose and benefit of pacification.
sukhaṃ samādhatthaṃ samādhānisaṃsaṃ,	(7) undistractible-lucidity is the purpose and benefit of pleasure.
samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso,	(8) Truly knowing and seeing is the purpose and benefit of undistractible-lucidity.
yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ,	(9) disenchantment is the purpose and benefit of truly knowing and seeing.
nibbidā virāgatthā virāgānisaṃsā,	(10) Dispassion is the purpose and benefit of disenchantment.
virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.	(11) And knowledge and vision of freedom is the purpose and benefit of dispassion.
Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī”ti.	(12) So, Ānanda, skillful ethics progressively lead up to the highest.”

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AN 11.2 Cetanākaraṇīya: Making a Wish

2. Cetanākaraṇīyasutta	2. Making a Wish
“Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ:	“monks, an ethical person, who has fulfilled ethical conduct, need not make a wish:
‘avippaṭisāro me uppajjatū’ti.	‘May I have no regrets!’
Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati.	It’s only natural that an ethical person has no regrets.
Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ:	When you have no regrets you need not make a wish:
‘pāmojjaṃ me uppajjatū’ti.	‘May I feel joy!’
Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ uppajjati.	It’s only natural that joy springs up when you have no regrets.
Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ:	When you feel joy you need not make a wish:
‘pīti me uppajjatū’ti.	‘May I experience rapture!’
Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati.	It’s only natural that rapture arises when you’re joyful.
Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ:	When your mind is full of rapture you need not make a wish:
‘kāyo me passambhatū’ti.	‘May my body become pacified!’
Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati.	It’s only natural that your body becomes pacified when your mind is full of rapture.
Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ:	When your body is pacified you need not make a wish:
‘sukhaṃ vediyāmī’ti.	‘May I feel pleasure!’
Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati.	It’s only natural to feel pleasure when your body is pacified.
Sukhino, bhikkhave, na cetanāya karaṇīyaṃ:	When you feel pleasure you need not make a wish:
‘cittaṃ me samādhiyatū’ti.	‘May my mind be undistractify-&-lucidifyd in samādhi!’
Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati.	It’s only natural for the mind to become undistractify-&-lucidifyd in samādhi when you feel pleasure.
Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ:	When your mind is undistractify-&-lucidifyd in samādhi you need not make a wish:
‘yathābhūtaṃ jānāmi passāmī’ti.	‘May I truly know and see!’
Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati.	It’s only natural to truly know and see when your mind is undistractify-&-lucidifyd in samādhi.
Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ:	When you truly know and see you need not make a wish:
‘nibbindāmī’ti.	‘May I grow disenchanted!’
Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati.	It’s only natural to grow disenchanted when you truly know and see.
Nibbinnassa, bhikkhave, na cetanāya karaṇīyaṃ:	When you’re disenchanted you need not make a wish:
‘virajjāmī’ti.	‘May I become dispassionate!’
Dhammatā esā, bhikkhave, yaṃ nibbinno virajjati.	It’s only natural to grow dispassionate when you’re disenchanted.
Virattassa, bhikkhave, na cetanāya karaṇīyaṃ:	When you’re dispassionate you need not make a wish:
‘vimuttiñāṇadassanaṃ sacchikaromī’ti.	‘May I realize the knowledge and vision of freedom!’
Dhammatā esā, bhikkhave, yaṃ viratto vimuttiñāṇadassanaṃ sacchikaroti.	It’s only natural to realize the knowledge and vision of freedom when you’re dispassionate.
Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso, nibbidā virāgatthā virāgānisaṃsā, yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso, sukhaṃ samādhatthaṃ samādhānisaṃsaṃ, passaddhi sukhatthā sukhānisaṃsā, pīti passaddhatthā passaddhānisaṃsā, pāmojjaṃ pītatthaṃ pītānisaṃsaṃ, avippaṭisāro pāmojjattho pāmojjānisaṃso, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni.	And so, monks, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disenchantment. disenchantment is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of undistractible-lucidity. undistractible-lucidity is the purpose and benefit of pleasure. pleasure is the purpose and benefit of pacification. pacification is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics.
Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā”ti.	And so, monks, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.”

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AN 11.3 Paṭhamaupanisā: Vital Conditions (1st)

3. Paṭhamaupanisāsutta	3. Vital Conditions (1st)
“Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro.	(1+2) “monks, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
Avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ.	(3) When there are regrets, one who has regrets has destroyed a vital condition for joy.
Pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti.	(4) When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
Pītiyā asati pītivipannassa hatūpanisā hoti passaddhi.	(5) When there is no rapture, one who lacks rapture has destroyed a vital condition for pacification.
Passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ.	(6) When there is no pacification, one who lacks pacification has destroyed a vital condition for pleasure.
Sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi.	(7) When there is no pleasure, one who lacks pleasure has destroyed a vital condition for right undistractible-lucidity.
Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ.	(8) When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā.	(9) When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment.
Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo.	(10) When there is no disenchantment, one who lacks disenchantment has destroyed a vital condition for dispassion.
Virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	(11) When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.	Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro,	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ … pe …	When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro,	An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,	When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,	When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,	When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,	When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,	When there is disenchantment, one who has fulfilled disenchantment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro,	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti … pe …	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

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AN 11.4 Dutiyaupanisā: Vital Conditions (2nd)

4. Dutiyaupanisāsutta	4. Vital Conditions (2nd)
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Venerable Sāriputta addressed the monks …
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro,	(1+2) “An unethical person, who lacks ethics, has destroyed a vital condition for not having regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ,	(3) When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti,	(4) When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi,	(5) When there is no rapture, one who lacks rapture has destroyed a vital condition for pacification.
passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ,	(6) When there is no pacification, one who lacks pacification has destroyed a vital condition for pleasure.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi,	(7) When there is no pleasure, one who lacks pleasure has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ,	(8) When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,	(9) When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment.
nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo,	(10) When there is no disenchantment, one who lacks disenchantment has destroyed a vital condition for dispassion.
virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	(11) When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.	Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro,	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ … pe …	When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro,	An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,	When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,	When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,	When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,	When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,	When there is disenchantment, one who has fulfilled disenchantment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro,	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ … pe …	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti. … pe …	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” …

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AN 11.5 Tatiyaupanisā: Vital Conditions (3rd)

5. Tatiyaupanisāsutta	5. Vital Conditions (3rd)
Tatra kho āyasmā ānando bhikkhū āmantesi … pe …	There Venerable Ānanda addressed the monks …
“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro,	(1+2) “An unethical person, who lacks ethics, has destroyed a vital condition for not having regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ,	(3) When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti,	(4) When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi,	(5) When there is no rapture, one who lacks rapture has destroyed a vital condition for pacification.
passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ,	(6) When there is no pacification, one who lacks pacification has destroyed a vital condition for pleasure.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi,	(7) When there is no pleasure, one who lacks pleasure has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ,	(8) When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,	(9) When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment.
nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo,	(10) When there is no disenchantment, one who lacks disenchantment has destroyed a vital condition for dispassion.
virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	(11) When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.	Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro,	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ … pe …	When there are no regrets, one who has no regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro,	An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,	When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,	When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,	When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,	When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,	When there is disenchantment, one who has fulfilled disenchantment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro,	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ … pe …	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

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AN 11.6 Byasana: Disasters

6. Byasanasutta	6. Disasters
“Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.	“monks, any monk who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these eleven disasters.
Katamesaṃ ekādasannaṃ?	What eleven?
Anadhigataṃ nādhigacchati,	(1) They don’t achieve the unachieved.
adhigatā parihāyati,	(2) What they have achieved falls away.
saddhammassa na vodāyanti,	(3) They don’t refine their good qualities.
saddhammesu vā adhimāniko hoti,	(4) They overestimate their good qualities.
anabhirato vā brahmacariyaṃ carati,	(5) Or they live the spiritual life dissatisfied.
aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati,	(6) Or they commit a corrupt offence.
sikkhaṃ vā paccakkhāya hīnāyāvattati,	(7) Or they reject the training and return to a lesser life.
gāḷhaṃ vā rogātaṅkaṃ phusati,	(8) Or they contract a severe illness.
ummādaṃ vā pāpuṇāti cittakkhepaṃ vā,	(9) Or they go mad and lose their mind.
sammūḷho kālaṃ karoti,	(10) They feel lost when they die.
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati—	(11) And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.	Any monk who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these eleven disasters.
Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyya.	Any monk who does not abuse and insult their spiritual companions, speaking ill of the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.
Katamesaṃ ekādasannaṃ?	What eleven?
Anadhigataṃ nādhigacchati,	(1) They don’t achieve the unachieved.
adhigatā parihāyati,	(2) What they have achieved falls away.
saddhammassa na vodāyanti,	(3) They don’t refine their good qualities.
saddhammesu vā adhimāniko hoti,	(4) They overestimate their good qualities.
anabhirato vā brahmacariyaṃ carati,	(5) Or they live the spiritual life dissatisfied.
aññataraṃ vā saṅkiliṭṭhaṃ āpattiṃ āpajjati,	(6) Or they commit one of the corrupt offences.
sikkhaṃ vā paccakkhāya hīnāyāvattati,	(7) Or they reject the training and return to a lesser life.
gāḷhaṃ vā rogātaṅkaṃ phusati,	(8) Or they contract a severe illness.
ummādaṃ vā pāpuṇāti cittakkhepaṃ vā,	(9) Or they go mad and lose their mind.
sammūḷho kālaṃ karoti,	(10) They feel lost when they die.
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati—	(11) And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyyā”ti.	Any monk who does not abuse and insult their spiritual companions, speaking ill of the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.”

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AN 11.7 Saññā: Percipient (of Nirvana in present moment)

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(2024 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^11.7.1 - (Ānanda asked Buddha if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception?)
AN ^11.7.2 - (Buddha replies that there is such a samādhi)
AN ^11.7.3 - (Ānanda asked, “how is this kind of samādhi possible?”)
AN ^11.7.4 - (Buddha describes a samādhi that perceives nirvana right now)
AN ^11.7.5 - (Ānanda then goes to ask Sāriputta exact same question)
AN ^11.7.6 - (Sāriputta replies exactly the same as the Buddha here, unlike AN ^10.7)

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

§7.1 – (Ānanda asked Buddha if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception?)

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho	“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this?
yathā neva pathaviyaṃ pathavisaññī assa,	(1) They wouldn’t perceive earth in earth,
na āpasmiṃ āposaññī assa,	(2) water in water,
na tejasmiṃ tejosaññī assa,	(3) fire in fire,
na vāyasmiṃ vāyosaññī assa,	(4) or air in air.
na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,	(5) And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space,
na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,	(6) the dimension of infinite consciousness in the dimension of infinite consciousness,
na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,	(7) the dimension of nothingness in the dimension of nothingness,
na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,	(8) or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception.
na idhaloke idhalokasaññī assa,	(9) And they wouldn’t perceive this world in this world,
na paraloke paralokasaññī assa;	(10) or the other world in the other world.
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ	(11) And they wouldn’t perceive what is seen, heard, thought,
viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,	cognized, attained, sought, or explored by the mind.
tatrāpi na saññī assa; saññī ca pana assā	And yet they would still perceive
”ti?	.”

§7.2 – (Buddha replies that there is such a samādhi)

“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti.

“It could be, Ānanda, that a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

§7.3 – (Ānanda asked, “how is this kind of samādhi possible?”)

“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.

“But how could this be, sir?”

§7.4 – (Buddha describes a samādhi that perceives nirvana right now)

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“Idhānanda, bhikkhu evaṃsaññī hoti:	“Ānanda, it’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ	‘This is peaceful; this is sublime—
yadidaṃ sabbasaṅkhārasamatho	that is, the stilling of all activities,
sabbūpadhipaṭinissaggo	the letting go of all attachments,
taṇhākkhayo	the ending of craving,
virāgo nirodho nibbānan’ti.	fading away, cessation, nirvana.’

(repeat list of 11)

Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.

That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

§7.5 – (Ānanda then goes to ask Sāriputta exact same question)

Atha kho āyasmā ānando bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	And then Ānanda approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī pana assā”ti.	“Could it be, reverend Sāriputta, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.	“It could be, Reverend Ānanda.”
“Yathā kathaṃ panāvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti?	“But how could this be?”

§7.6 – (Sāriputta replies exactly the same as the Buddha here, unlike AN ^10.7)

“Idha, āvuso ānanda, bhikkhu evaṃsaññī hoti:	“Ānanda, it’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Acchariyaṃ, āvuso, abbhutaṃ, āvuso.	“It’s incredible, it’s amazing!
Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmiṃ.	How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!
Idānāhaṃ, āvuso, bhagavantaṃ upasaṅkamitvā etamatthaṃ apucchiṃ.	Just now I went to the Buddha and asked him about this matter.
Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi āyasmā sāriputto.	And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta.
Acchariyaṃ, āvuso, abbhutaṃ, āvuso.	It’s incredible, it’s amazing!
Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmin”ti.	How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!”

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AN 11.8 Manasi-kāra: paying attention [to perceptions of Nirvana]

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(2024 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^11.8.1 - (Ānanda asked Buddha if there is a samādhi where one can pay attention to perceptions of nirvana)
AN ^11.8.2 - (Buddha replies that there is such a samādhi)
AN ^11.8.3 - (Ānanda asked, “how is this kind of samādhi possible?”)
AN ^11.8.4 - (Buddha describes a samādhi that perceives nirvana right now)

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

§8.1 – (Ānanda asked Buddha if there is a samādhi where one can pay attention to perceptions of nirvana)

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“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā

“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this.

(A bonus 12th category: 5 sense faculties and their 5 objects)

na cakkhuṃ manasi kareyya,	(12) They wouldn’t pay attention to [perceptions of] the eye
na rūpaṃ manasi kareyya,	or sights,
na sotaṃ manasi kareyya,	ear
na saddaṃ manasi kareyya,	or sounds,
na ghānaṃ manasi kareyya,	nose
na gandhaṃ manasi kareyya,	or smells,
na jivhaṃ manasi kareyya,	tongue
na rasaṃ manasi kareyya,	or tastes,
na kāyaṃ manasi kareyya,	or body
na phoṭṭhabbaṃ manasi kareyya,	or touches.

(same list of 11 as AN ^11.7 previous sutta)

na pathaviṃ manasi kareyya,	(1) They wouldn’t pay attention to [perceptions of] earth in earth,
na āpaṃ manasi kareyya,	(2) water in water,
na tejaṃ manasi kareyya,	(3) fire in fire,
na vāyaṃ manasi kareyya,	(4) or air in air.
na ākāsānañcāyatanaṃ manasi kareyya,	(5) And they wouldn’t pay attention to [perceptions of] the dimension of infinite space in the dimension of infinite space,
na viññāṇañcāyatanaṃ manasi kareyya,	(6) the dimension of infinite consciousness in the dimension of infinite consciousness,
na ākiñcaññāyatanaṃ manasi kareyya,	(7) the dimension of nothingness in the dimension of nothingness,
na nevasaññānāsaññāyatanaṃ manasi kareyya,	(8) or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception.
na idhalokaṃ manasi kareyya,	(9) They wouldn’t pay attention to [perceptions of] this world in this world,
na paralokaṃ manasi kareyya,	(10) or the other world in the other world.
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ	(11) And they wouldn’t pay attention to [perceptions of] what is seen, heard, thought,
viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya;	cognized, attained, sought, or explored by the mind.
manasi ca pana kareyyā”ti?	Yet they would be paying attention [to perceptions from that samādhi]?”

❧

§8.2 – (Buddha replies that there is such a samādhi)

“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya;
manasi ca pana kareyyā”ti.

“It could be, Ānanda.”

§8.3 – (Ānanda asked, “how is this kind of samādhi possible?”)

“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya … pe …
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya;
manasi ca pana kareyyā”ti?

“But how could this be?”

§8.4 – (Buddha describes a samādhi that perceives nirvana right now)

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“Idhānanda, bhikkhu evaṃ manasi karoti:

“Ānanda, it’s when a monk is paying attention [to perceptions from that samādhi like this]:

(repeat list of 12 exemptions)

Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya … pe …	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t pay attention to [perceptions of] the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. …
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya;	And they wouldn’t pay attention to [perceptions of] what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
manasi ca pana kareyyā”ti.	Yet they would be paying attention [to perceptions from that samādhi].”

❧

AN 11.9 Saddha: With Sandha [on horse jhāna]

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(2024 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)
AN ^11.9.1 - (unskillful horse jhāna is obsessing about eating hay)
AN ^11.9.2 - (unskillful person jhāna is polluted by 5niv⛅)
AN ^11.9.3 - (skillful horse jhāna is focusing on proper task and avoiding the goad)
AN ^11.9.4 - (skillful person jhāna is free of 5niv⛅ and able to perceive nirvana as in AN ^11.7)
AN ^11.9.5 – (Sandha asks Buddha for more detail on that jhāna)

Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ saddhaṃ bhagavā etadavoca:	Then Venerable Sandha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

§9.1 – (unskillful horse jhāna is obsessing about eating hay)

“Ājānīyajhāyitaṃ kho, saddha, jhāya;	“Sandha, do jhāna meditation like a thoroughbred,
mā khaḷuṅkajhāyitaṃ.	not like a wild colt.
Kathañca, khaḷuṅkajhāyitaṃ hoti?	And how does a wild colt do jhāna meditation?
Assakhaḷuṅko hi, saddha, doṇiyā baddho ‘yavasaṃ yavasan’ti jhāyati.	A wild colt tied up by the feeding trough does jhāna [by thinking ‘Feed me with’]: ‘Fodder, fodder!’
Taṃ kissa hetu?	Why is that?
Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṃ hoti:	Because it doesn’t occur to the wild colt tied up by the feeding trough:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
So doṇiyā baddho ‘yavasaṃ yavasan’ti jhāyati.	Tied up by the feeding trough they just do jhāna meditation [thinking]: ‘Fodder, fodder!’

§9.2 – (unskillful person jhāna is polluted by 5niv⛅)

Evamevaṃ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti.	In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen.
So kāmarāgaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati,	Harboring sensual desire within they do [unskillful or corrupted] jhāna meditation with varying degrees of intensity and depth.
byāpādapariyuṭṭhitena cetasā viharati …	Their heart is overcome by ill will …
thinamiddhapariyuṭṭhitena cetasā viharati …	dullness and drowsiness …
uddhaccakukkuccapariyuṭṭhitena cetasā viharati …	restlessness and remorse …
vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti.	doubt …
So vicikicchaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati.	Harboring doubt within they do [unskillful or corrupted] jhāna meditation with varying degrees of intensity and depth.
So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya jhāyati.	They do jhāna meditation dependent on earth, water, fire, and air. They do jhāna meditation dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They do jhāna meditation dependent on this world or the other world. They do jhāna meditation dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
Evaṃ kho, saddha, purisakhaḷuṅkajhāyitaṃ hoti.	That’s how a wild person does [unskillful] jhāna meditation.

(see MN ^127.7.2 for examples of corrupted jhāna)

§9.3 – (skillful horse jhāna is focusing on proper task and avoiding the goad)

Kathañca, saddha, ājānīyajhāyitaṃ hoti?	And how does a thoroughbred do jhāna meditation?
Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṃ yavasan’ti jhāyati.	A fine thoroughbred tied up by the feeding trough doesn’t do jhāna [unskillfully by obsessing over food, thinking]: ‘Fodder, fodder!’
Taṃ kissa hetu?	Why is that?
Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṃ hoti:	Because it occurs to the fine thoroughbred tied up by the feeding trough:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
So doṇiyā baddho na ‘yavasaṃ yavasan’ti jhāyati.	Tied up by the feeding trough they don’t do jhāna [unskillfully by obsessing over food, thinking]: ‘Fodder, fodder!’
Bhadro hi, saddha, assājānīyo yathā iṇaṃ yathā bandhaṃ yathā jāniṃ yathā kaliṃ evaṃ patodassa ajjhoharaṇaṃ samanupassati.	For that fine thoroughbred regards the use of the goad as a debt, a bond, a loss, a misfortune.

§9.4 – (skillful person jhāna is free of 5niv⛅ and able to perceive nirvana as in AN ^11.7)

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Evamevaṃ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti,	In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen.
na byāpādapariyuṭṭhitena cetasā viharati …	Their heart is not overcome by ill will …
na thinamiddhapariyuṭṭhitena cetasā viharati …	dullness and drowsiness …
na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …	restlessness and remorse …
na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti.	doubt …
So neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati;	They don’t do jhāna meditation dependent on earth, water, fire, and air. They don’t do jhāna meditation dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t do jhāna meditation dependent on this world or the other world. They don’t do jhāna meditation dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
jhāyati ca pana.	Yet they do do jhāna meditation.
Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:	When a fine thoroughbred person does jhāna meditations like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar:

(gods can’t comprehend a jhāna that perceives nirvana)

‘Namo te purisājañña,	‘Homage to you, O thoroughbred!
namo te purisuttama;	Homage to you, supreme among men!
Yassa te nābhijānāma,	We don’t understand
yampi nissāya jhāyasī’”ti.	what you do jhāna meditation dependent on.’”

§9.5 – (Sandha asks Buddha for more detail on that jhāna)

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Evaṃ vutte, āyasmā saddho bhagavantaṃ etadavoca:	When he said this, Venerable Sandha asked the Buddha:
“kathaṃ jhāyī pana, bhante, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana? Kathaṃ jhāyiñca pana, bhante, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:	“But sir, how does that fine thoroughbred person do jhāna meditation?”
“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṃ pathavisaññā vibhūtā hoti, āpasmiṃ āposaññā vibhūtā hoti, tejasmiṃ tejosaññā vibhūtā hoti, vāyasmiṃ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi saññā vibhūtā hoti.	“Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, cognized, attained, sought, or explored by the mind has vanished.
Evaṃ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati … pe …	That’s how that fine thoroughbred person doesn’t do jhāna meditation dependent on earth, water, fire, and air. They don’t do jhāna meditation dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t do jhāna meditation dependent on this world or the other world.
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati;	They don’t do jhāna meditation dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
jhāyati ca pana.	Yet they do do jhāna meditation.
Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:	When a fine thoroughbred person do jhāna meditations like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar:

(repeat: gods can’t comprehend a jhāna that perceives nirvana)

‘Namo te purisājañña,	‘Homage to you, O thoroughbred!
namo te purisuttama;	Homage to you, supreme among men!
Yassa te nābhijānāma,	We don’t understand
yampi nissāya jhāyasī’”ti.	what you do jhāna meditation dependent on.’”

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AN 11.10 Moranivāpa: At the Peacocks’ Feeding Ground

10. Moranivāpasutta	10. At the Peacocks’ Feeding Ground
Ekaṃ samayaṃ bhagavā rājagahe viharati moranivāpe paribbājakārāme.	At one time the Buddha was staying near Rājagaha, at the monastery of the wanderers in the peacocks’ feeding ground.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Asekhena sīlakkhandhena, asekhena samādhikkhandhena, asekhena paññākkhandhena—	The entire spectrum of an adept’s ethics, undistractible-lucidity, and wisdom.
imehi, kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk who has another three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena—	A demonstration of psychic power, a demonstration of revealing, and an instructional demonstration.
imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti, accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk who has another three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā—	Right view, right knowledge, and right freedom.
imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk who has two qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi dvīhi?	What two?
Vijjāya, caraṇena—	Knowledge and conduct.
imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk with these two qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Brahmunā pesā, bhikkhave, sanaṅkumārena gāthā bhāsitā:	Brahmā Sanaṅkumāra also spoke this verse:
‘Khattiyo seṭṭho janetasmiṃ,	‘The warrior-noble is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse’ti.	is best of gods and humans.’
Sā kho panesā, bhikkhave, sanaṅkumārena gāthā bhāsitā subhāsitā, no dubbhāsitā; atthasaṃhitā, no anatthasaṃhitā; anumatā mayā.	Now, that verse spoken by Brahmā Sanaṅkumāra is well spoken, not poorly spoken. It’s beneficial, not pointless, and I agree with it.
Ahampi, bhikkhave, evaṃ vadāmi:	I also say:
‘Khattiyo seṭṭho janetasmiṃ,	‘The warrior-noble is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse’”ti.	Is best of gods and humans.’”
Aṅguttara Nikāya 11	Numbered Discourses 11

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§ – AN 11 vagga 2 Anussati: Recollection

all

2. Anussativagga

2. Recollection

AN 11.11 Paṭhamamahānāma: With Mahānāma (1st)

11. Paṭhamamahānāmasutta	11. With Mahānāma (1st)
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti:	At that time several monks were making a robe for the Buddha, thinking that
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Assosi kho mahānāmo sakko: “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti: ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.	Mahānāma the Sakyan heard about this.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	He went up to the Buddha, bowed, sat down to one side, and said to him:
“sutaṃ metaṃ, bhante:	“Sir, I have heard that
‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti—	several monks are making a robe for the Buddha, thinking that
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban”ti?	Now, we spend our life in various ways. Which of these should we practice?”
“Sādhu sādhu, mahānāma.	“Good, good, Mahānāma!
Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha:	It’s appropriate that respectable people such as you come to me and ask:
‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’ti?	‘We spend our life in various ways. Which of these should we practice?’
Saddho kho, mahānāma, ārādhako hoti, no assaddho;	The faithful succeed, not the faithless.
āraddhavīriyo ārādhako hoti, no kusīto;	The energetic succeed, not the lazy.
upaṭṭhitassati ārādhako hoti, no muṭṭhassati;	The rememberful succeed, not the unrememberful.
samāhito ārādhako hoti, no asamāhito;	Those with undistractible-lucidity succeed, not those without undistractible-lucidity.
paññavā ārādhako hoti, no duppañño.	The wise succeed, not the witless.
Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.	When you’re grounded on these five things, go on to develop six further things.
Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi:	Firstly, you should recollect the Realized One:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble-one's-disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha.	At that time their mind is unswerving, based on the Realized One.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	A noble-one's-disciple whose mind is unswerving finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṃ bhāveti.	This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of the Buddha.
Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi:	Furthermore, you should recollect The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When a noble-one's-disciple recollects The Dharma their mind is not full of greed, hate, and delusion. …
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno dhammānussatiṃ bhāveti.	This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of The Dharma.
Puna caparaṃ tvaṃ, mahānāma, saṅghaṃ anussareyyāsi:	Furthermore, you should recollect the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When a noble-one's-disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno saṅghānussatiṃ bhāveti.	This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of the Saṅgha.
Puna caparaṃ tvaṃ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni.	Furthermore, a noble-one's-disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti sīlaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When a noble-one's-disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. …
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno sīlānussatiṃ bhāveti.	This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of their ethical conduct.
Puna caparaṃ tvaṃ, mahānāma, attano cāgaṃ anussareyyāsi:	Furthermore, you should recollect your own generosity:
‘lābhā vata me, suladdhaṃ vata me,	‘I’m so fortunate, so very fortunate.
yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.	Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
Yasmiṃ, mahānāma, samaye ariyasāvako cāgaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When a noble-one's-disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno cāgānussatiṃ bhāveti.	This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of generosity.
Puna caparaṃ tvaṃ, mahānāma, devatā anussareyyāsi:	Furthermore, you should recollect the deities:
‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari.	‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.	When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’
Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble-one's-disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbha.	At that time their mind is unswerving, based on the deities.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	A noble-one's-disciple whose mind is unswerving finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno devatānussatiṃ bhāvetī”ti.	This is called a noble-one's-disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of the deities.”

❧

AN 11.12 Dutiyamahānāma: With Mahānāma (2nd)

12. Dutiyamahānāmasutta	12. With Mahānāma (2nd)
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena mahānāmo sakko gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.	Now at that time Mahānāma the Sakyan had recently recovered from an illness.
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti: “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.	At that time several monks were making a robe for the Buddha …
Assosi kho mahānāmo sakko: “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti: ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.	Mahānāma the Sakyan heard about this.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	He went up to the Buddha, bowed, sat down to one side, and said to him:
“sutaṃ metaṃ, bhante:	“Sir, I have heard this:
‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti—	several monks are making a robe for the Buddha, thinking that
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban”ti?	Now, we spend our life in various ways. Which of these should we practice?”
“Sādhu sādhu, mahānāma.	“Good, good, Mahānāma!
Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha:	It’s appropriate that respectable people such as you come to me and ask:
‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’ti?	‘We spend our life in various ways. Which of these should we practice?’
Saddho kho, mahānāma, ārādhako hoti, no assaddho;	The faithful succeed, not the faithless.
āraddhavīriyo ārādhako hoti, no kusīto;	The energetic succeed, not the lazy.
upaṭṭhitassati ārādhako hoti, no muṭṭhassati;	The rememberful succeed, not the unrememberful.
samāhito ārādhako hoti, no asamāhito;	Those with undistractible-lucidity succeed, not those without undistractible-lucidity.
paññavā ārādhako hoti, no duppañño.	The wise succeed, not the witless.
Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.	When you’re grounded on these five things, go on to develop six further things.
Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi:	Firstly, you should recollect the Realized One:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble-one's-disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha.	At that time their mind is unswerving, based on the Realized One.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	A noble-one's-disciple whose mind is unswerving finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Imaṃ kho tvaṃ, mahānāma, buddhānussatiṃ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṃ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṃ ajjhāvasantopi bhāveyyāsi.	You should develop this recollection of the Buddha while walking, standing, sitting, lying down, while engaged in work, and while at home with your children.
Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi … pe …	Furthermore, you should recollect The Dharma …
saṅghaṃ anussareyyāsi … pe …	the Saṅgha …
attano sīlaṃ anussareyyāsi … pe …	your own ethical conduct …
attano cāgaṃ anussareyyāsi … pe …	your own generosity …
devatā anussareyyāsi: ‘santi devā cātumahārājikā … pe … santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.	the deities …
Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble-one's-disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbha.	At that time their mind is unswerving, based on the deities.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	A noble-one's-disciple whose mind is unswerving finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Imaṃ kho tvaṃ, mahānāma, devatānussatiṃ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṃ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṃ ajjhāvasantopi bhāveyyāsī”ti.	You should develop this recollection of the deities while walking, standing, sitting, lying down, while engaged in work, and while at home with your children.”

❧

AN 11.13 Nandiya: With Nandiya

13. Nandiyasutta	13. With Nandiya
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena bhagavā sāvatthiyaṃ vassāvāsaṃ upagantukāmo hoti.	Now at that time the Buddha wanted to commence the rainy season residence at Sāvatthī.
Assosi kho nandiyo sakko: “bhagavā kira sāvatthiyaṃ vassāvāsaṃ upagantukāmo”ti.	Nandiya the Sakyan heard about this,
Atha kho nandiyassa sakkassa etadahosi:	and thought:
“yannūnāhampi sāvatthiyaṃ vassāvāsaṃ upagaccheyyaṃ.	“Why don’t I also commence the rains residence at Sāvatthī.
Tattha kammantañceva adhiṭṭhahissāmi, bhagavantañca lacchāmi kālena kālaṃ dassanāyā”ti.	There I can engage in work and from time to time get to see the Buddha.”
Atha kho bhagavā sāvatthiyaṃ vassāvāsaṃ upagacchi.	So the Buddha commenced the rains residence in Sāvatthī,
Nandiyopi kho sakko sāvatthiyaṃ vassāvāsaṃ upagacchi.	and so did Nandiya.
Tattha kammantañceva adhiṭṭhāsi, bhagavantañca labhi kālena kālaṃ dassanāya.	There he engaged in work and from time to time got to see the Buddha.
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti:	At that time several monks were making a robe for the Buddha, thinking that
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Assosi kho nandiyo sakko: “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti: ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.	Nandiya the Sakyan heard about this.
Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo sakko bhagavantaṃ etadavoca:	He went up to the Buddha, bowed, sat down to one side, and said to him:
“sutaṃ metaṃ, bhante:	“Sir, I have heard that
‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti—	several monks are making a robe for the Buddha, thinking that
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban”ti?	Now, we spend our life in various ways. Which of these should we practice?”
“Sādhu sādhu, nandiya.	“Good, good Nandiya!
Etaṃ kho, nandiya, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha:	It’s appropriate that respectable people such as you come to me and ask:
‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’ti?	‘We spend our life in various ways. Which of these should we practice?’
Saddho kho, nandiya, ārādhako hoti, no assaddho;	The faithful succeed, not the faithless.
sīlavā ārādhako hoti, no dussīlo;	The ethical succeed, not the unethical.
āraddhavīriyo ārādhako hoti, no kusīto;	The energetic succeed, not the lazy.
upaṭṭhitassati ārādhako hoti, no muṭṭhassati;	The rememberful succeed, not the unrememberful.
samāhito ārādhako hoti, no asamāhito;	Those with undistractible-lucidity succeed, not those without undistractible-lucidity.
paññavā ārādhako hoti, no duppañño.	The wise succeed, not the witless.
Imesu kho te, nandiya, chasu dhammesu patiṭṭhāya pañcasu dhammesu ajjhattaṃ sati upaṭṭhāpetabbā.	When you’re grounded on these six things, go on to develop five further things.
Idha tvaṃ, nandiya, tathāgataṃ anussareyyāsi:	Firstly, you should recollect the Realized One:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Iti kho te, nandiya, tathāgataṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.	In this way you should establish rememberfulness internally based on the Realized One.
Puna caparaṃ tvaṃ, nandiya, dhammaṃ anussareyyāsi:	Furthermore, you should recollect The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Iti kho te, nandiya, dhammaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.	In this way you should establish rememberfulness internally based on The Dharma.
Puna caparaṃ tvaṃ, nandiya, kalyāṇamitte anussareyyāsi:	Furthermore, you should recollect your good friends:
‘lābhā vata me, suladdhaṃ vata me,	‘I’m fortunate, so very fortunate,
yassa me kalyāṇamittā anukampakā atthakāmā ovādakā anusāsakā’ti.	to have good friends who advise and instruct me out of kindness and compassion.’
Iti kho te, nandiya, kalyāṇamitte ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.	In this way you should establish rememberfulness internally based on good friends.
Puna caparaṃ tvaṃ, nandiya, attano cāgaṃ anussareyyāsi:	Furthermore, you should recollect your own generosity:
‘lābhā vata me, suladdhaṃ vata me,	‘I’m so fortunate, so very fortunate.
yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.	Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
Iti kho te, nandiya, cāgaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.	In this way you should establish rememberfulness internally based on generosity.
Puna caparaṃ tvaṃ, nandiya, devatā anussareyyāsi:	Furthermore, you should recollect the deities:
‘yā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ’.	‘There are deities who, surpassing the company of deities that consume solid food, are reborn in a certain group of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.’
Seyyathāpi, nandiya, bhikkhu asamayavimutto karaṇīyaṃ attano na samanupassati katassa vā paticayaṃ;	A permanently freed monk doesn’t see in themselves anything more to do, or anything that needs improvement.
evamevaṃ kho, nandiya, yā tā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ.	In the same way, Nandiya, there are deities who, surpassing the company of deities that consume solid food, are reborn in a certain group of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.
Iti kho te, nandiya, devatā ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.	In this way you should establish rememberfulness internally based on the deities.
Imehi kho, nandiya, ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyati.	A noble-one's-disciple who has these eleven qualities gives up bad, unskillful Dharmas and doesn’t cling to them.
Seyyathāpi, nandiya, kumbho nikkujjo vamateva udakaṃ, no vantaṃ paccāvamati;	It’s like when a pot full of water is tipped over, so the water drains out and doesn’t go back in.
seyyathāpi vā pana, nandiya, sukkhe tiṇadāye aggi mutto ḍahaññeva gacchati, no daḍḍhaṃ paccudāvattati;	Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn’t go back over what it’s burned.
evamevaṃ kho, nandiya, imehi ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyatī”ti.	In the same way, a noble-one's-disciple who has these eleven qualities gives up bad, unskillful Dharmas and doesn’t cling to them.”

❧

AN 11.14 Subhūti: With Subhūti

14. Subhūtisutta	14. With Subhūti
Atha kho āyasmā subhūti saddhena bhikkhunā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ subhūtiṃ bhagavā etadavoca:	And then Venerable Subhūti together with the monk Saddha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“ko nāmāyaṃ, subhūti, bhikkhū”ti?	“Subhūti, what is the name of this monk?”
“Saddho nāmāyaṃ, bhante, bhikkhu, sudattassa upāsakassa putto, saddhā agārasmā anagāriyaṃ pabbajito”ti.	“Sir, the name of this monk is Saddha. He is the son of the layman Saddha, and has gone forth out of faith from the lay life to homelessness.”
“Kacci panāyaṃ, subhūti, saddho bhikkhu sudattassa upāsakassa putto saddhā agārasmā anagāriyaṃ pabbajito sandissati saddhāpadānesū”ti?	“Well, I hope this monk Saddha exhibits the outcomes of faith.”
“Etassa, bhagavā, kālo; etassa, sugata, kālo,	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā saddhassa saddhāpadānāni bhāseyya.	Let the Buddha to speak on the outcomes of faith.
Idānāhaṃ jānissāmi yadi vā ayaṃ bhikkhu sandissati saddhāpadānesu yadi vā no”ti.	Now I will find out whether or not this monk Saddha exhibits the outcomes of faith.”
“Tena hi, subhūti, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Subhūti, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā subhūti bhagavato paccassosi.	“Yes, sir,” Subhūti replied.
Bhagavā etadavoca:	The Buddha said this:
“Idha, subhūti, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	“Firstly, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Yampi, subhūti, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (1)	When a monk is ethical, this is an outcome of faith.
Puna caparaṃ, subhūti, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	Furthermore, a monk is very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Yampi, subhūti, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (2)	When a monk is learned, this is an outcome of faith.
Puna caparaṃ, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	Furthermore, a monk has good friends, companions, and associates.
Yampi, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (3)	When a monk has good friends, this is an outcome of faith.
Puna caparaṃ, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ.	Furthermore, a monk is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Yampi, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (4)	When a monk is easy to admonish, this is an outcome of faith.
Puna caparaṃ, subhūti, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ.	Furthermore, a monk is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Yampi, subhūti, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (5)	When a monk is skilled and tireless in a diverse spectrum of duties, this is an outcome of faith.
Puna caparaṃ, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.	Furthermore, a monk loves the Dharmas and is a delight to converse with, being full of joy in The Dharma and training.
Yampi, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (6)	When a monk loves the Dharmas, this is an outcome of faith.
Puna caparaṃ, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	Furthermore, a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Yampi, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (7)	When a monk is energetic, this is an outcome of faith.
Puna caparaṃ, subhūti, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	Furthermore, a monk gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
Yampi, subhūti, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (8)	When a monk gets the four jhānas, this is an outcome of faith.
Puna caparaṃ, subhūti, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati,	Furthermore, the Realized One recollects many kinds of past lives.
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Yampi, subhūti, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (9)	When a monk recollects many kinds of past lives, this is an outcome of faith.
Puna caparaṃ, subhūti, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	Furthermore, with clairvoyance that is purified and superhuman, a monk sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Yampi, subhūti, bhikkhu dibbena cakkhunā visuddhena … pe … yathākammūpage satte pajānāti, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (10)	When a monk has clairvoyance that is purified and superhuman, this is an outcome of faith.
Puna caparaṃ, subhūti, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Furthermore, a monk has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
Yampi, subhūti, bhikkhu āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati, idampi, subhūti, saddhassa saddhāpadānaṃ hotī”ti. (11)	When a monk has ended the defilements, this is an outcome of faith.”
Evaṃ vutte āyasmā subhūti bhagavantaṃ etadavoca:	When he said this, Venerable Subhūti said to the Buddha:
“yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṃvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissati.	“Sir, the outcomes of faith for a faithful person that the Buddha speaks of are found in this monk; he does exhibit them.
Ayaṃ, bhante, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	This monk is ethical …
Ayaṃ, bhante, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	This monk is learned …
Ayaṃ, bhante, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	This monk has good friends …
Ayaṃ, bhante, bhikkhu suvaco hoti … pe … anusāsaniṃ.	This monk is easy to admonish …
Ayaṃ, bhante, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ.	This monk is skilled and tireless in a diverse spectrum of duties …
Ayaṃ, bhante, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.	This monk loves the Dharmas …
Ayaṃ, bhante, bhikkhu āraddhavīriyo viharati … pe … thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	This monk is energetic …
Ayaṃ, bhante, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	This monk gets the four jhānas …
Ayaṃ, bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	This monk recollects their many kinds of past lives …
Ayaṃ, bhante, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	This monk has clairvoyance that is purified and surpasses the human …
Ayaṃ, bhante, bhikkhu āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	This monk has ended the defilements …
Yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṃvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissatī”ti.	The outcomes of faith for a faithful person that the Buddha speaks of are found in this monk; he does exhibit them.”
“Sādhu sādhu, subhūti.	“Good, good, Subhūti!
Tena hi tvaṃ, subhūti, iminā ca saddhena bhikkhunā saddhiṃ vihareyyāsi.	So, Subhūti, you should live together with this monk Saddha.
Yadā ca tvaṃ, subhūti, ākaṅkheyyāsi tathāgataṃ dassanāya, iminā saddhena bhikkhunā saddhiṃ upasaṅkameyyāsi tathāgataṃ dassanāyā”ti.	And when you want to see the Realized One, you should come together with him.”

❧

AN 11.15 Metta: Friendly-Kindness

all

AN ^11.15, based on AN ^8.1 with 3 more items added, without verse

“Mettāya, bhikkhave, ceto-vimuttiyā	“The mind’s liberation by Friendly-kindness; when
āsevitāya bhāvitāya bahulī-katāya	cultivated, developed, frequently done,
yānī-katāya	made into a vehicle,
vatthu-katāya	A basis,
anu-ṭ-ṭhitāya	Kept up,
paricitāya	consolidated,
su-samāraddhāya	Properly implemented,
Ekā-dasā-nisaṃsā pāṭi-kaṅkhā.	then these eleven benefits can be expected.
Katame ekā-dasa?	What eleven?
Sukhaṃ supati,	1. Pleasurably you sleep.
sukhaṃ paṭi-bujjhati,	2. Pleasurably you wake.
na pāpakaṃ supinaṃ passati,	3. You have no bad dreams.
manussānaṃ piyo hoti,	4. You are dear to humans.
a-manussānaṃ piyo hoti,	5. You are dear to non-humans.
devatā rakkhanti,	6. Deities protect you.
nāssa aggi vā visaṃ vā satthaṃ vā kamati,	7. Neither fire nor poison nor blades injure you.
tuvaṭaṃ cittaṃ samādhiyati,	8. The mind quickly becomes undistractible-and-lucid,
mukha-vaṇṇo vi-p-pasīdati,	9. Your face becomes clear-and-bright.
a-sam-mūḷho kālaṃ karoti,	10. At the time of your death, you aren’t confused.
uttariṃ ap-paṭi-vijjhanto brahma-lok-ūpago hoti.	11. If you have not penetrated higher knowledges, you are reborn in the Brahma world.

(repeat of prelude with just last line added ‘ime’ )

ime ekā-dasā-nisaṃsā pāṭi-kaṅkhā”ti.

AN 11.16 Aṭṭhakanāgara: The Man From The City Of Aṭṭhaka

16. Aṭṭhakanāgarasutta	16. The Man From The City Of Aṭṭhaka
Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake.	At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva.
Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time the householder Dasama from the city of Aṭṭhaka had arrived at Pāṭaliputta on some business.
Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:	He went to the Chicken Monastery, approached a certain monk, and said to him:
“kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati?	“Sir, where is Venerable Ānanda now staying?
Dassanakāmā hi mayaṃ, bhante, āyasmantaṃ ānandan”ti.	For I want to see him.”
“Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake”ti.	“Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.”
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca:	Then the householder Dasama, having concluded his business there, went to the little village of Beluva in Vesālī to see Ānanda. He bowed, sat down to one side, and said to Ānanda:
“atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?	“Sir, Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary?”
“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.	“There is, householder.”
“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?	“And what is that one thing?”
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	“Householder, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So iti paṭisañcikkhati:	Then they reflect:
‘idampi kho paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’.	‘Even this first jhāna is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ, tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	This is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.
Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …	Furthermore, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
tatiyaṃ jhānaṃ … pe …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
So iti paṭisañcikkhati:	Then they reflect:
‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’.	‘Even this fourth jhāna is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.
Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Furthermore, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho mettā cetovimutti abhisaṅkhatā abhisañcetayitā’.	‘Even this heart’s release by love is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	This too is one thing that has been rightly explained by the Blessed One …
Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā … pe …	Furthermore, a monk meditates spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā’.	‘Even this heart’s release by equanimity is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	This too is one thing that has been rightly explained by the Blessed One …
Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’.	‘Even this attainment of the dimension of infinite space is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	This too is one thing that has been rightly explained by the Blessed One …
Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati … pe …	Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …
sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’.	‘Even this attainment of the dimension of nothingness is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.	This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they reach the supreme sanctuary.”
Evaṃ vutte dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca:	When he said this, the householder Dasama said to Venerable Ānanda:
“seyyathāpi, bhante ānanda, puriso ekaṃ nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya;	“Sir, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances!
evamevaṃ kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni alatthaṃ sevanāya.	In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless.
Seyyathāpi, bhante, purisassa agāraṃ ekādasa dvāraṃ. So tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ;	Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors.
evamevaṃ kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ.	In the same way, I’m able to flee to safety through any one of these eleven doors to the deathless.
Ime hi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti.	Sir, those who follow other paths seek a fee for the teacher.
Kiṃ panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī”ti.	Why shouldn’t I make an offering to Venerable Ānanda?”
Atha kho dasamo gahapati aṭṭhakanāgaro vesālikañca pāṭaliputtakañca bhikkhusaṅghaṃ sannipātāpetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	The householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with a variety of delicious foods.
Ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena.	He clothed each and every monk in a pair of garments, with a set of three robes for Ānanda.
Āyasmato ānandassa pañcasataṃ vihāraṃ kārāpesīti.	And he had a dwelling worth five hundred built for Ānanda.

❧

AN 11.17 Gopāla: The Cowherd

17. Gopālasutta	17. The Cowherd
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	“monks, a cowherd with eleven factors can’t maintain and expand a herd of cattle.
Katamehi ekādasahi?	What eleven?
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti.	It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know when they’re satisfied, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd.
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with these eleven factors can’t maintain and expand a herd of cattle.
Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	In the same way, a monk with eleven qualities can’t achieve growth, improvement, or maturity in this Dharma and training.
Katamehi ekādasahi?	What eleven?
Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.	It’s when a monk doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.
Kathañca, bhikkhave, bhikkhu na rūpaññū hoti?	And how does a monk not know form?
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ () ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t truly understand that all form is the four primary elements, or form derived from the four primary elements.
Evaṃ kho, bhikkhave, bhikkhu na rūpaññū hoti. (1)	That’s how a monk doesn’t know form.
Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti?	And how is a monk not skilled in characteristics?
Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds.
Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti. (2)	That’s how a monk isn’t skilled in characteristics.
Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti?	And how does a monk not pick out flies’ eggs?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … uppannaṃ vihiṃsāvitakkaṃ …	It’s when a monk tolerates a sensual, malicious, or cruel thought that’s arisen. They don’t give it up, get rid of it, eliminate it, and obliterate it.
uppannuppanne pāpake akusale dhamme adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti.	They tolerate any bad, unskillful Dharmas that have arisen. They don’t give them up, get rid of them, eliminate them, and obliterate them.
Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti. (3)	That’s how a monk doesn’t pick out flies’ eggs.
Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti?	And how does a monk not dress wounds?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī;	When a monk sees a sight with their eyes, they get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ nāpajjati.	Since the faculty of sight is left unrestrained, bad unskillful Dharmas of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of sight, and they don’t achieve its restraint.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī;	When they know a thought with their mind, they get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati manindriyaṃ, manindriye saṃvaraṃ nāpajjati.	Since the faculty of the mind is left unrestrained, bad unskillful Dharmas of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint.
Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti. (4)	That’s how a monk doesn’t dress wounds.
Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti?	And how does a monk not smoke out pests?
Idha, bhikkhave, bhikkhu na yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti.	It’s when a monk doesn’t teach others the Dhamma in detail as they learned and memorized it.
Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti. (5)	That’s how a monk doesn’t smoke out pests.
Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti?	And how does a monk not know the ford?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati na paripañhati:	It’s when a monk doesn’t from time to time go up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and ask them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti?	‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti.	Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti. (6)	That’s how a monk doesn’t know the ford.
Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti?	And how does a monk not know satisfaction?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ, na labhati dhammūpasaṃhitaṃ pāmojjaṃ.	It’s when a monk, when The Dharma and training proclaimed by the Realized One are being taught, finds no joy in the meaning and The Dharma, and finds no joy connected with The Dharma.
Evaṃ kho, bhikkhave, bhikkhu na pītaṃ jānāti. (7)	That’s how a monk doesn’t know satisfaction.
Kathañca, bhikkhave, bhikkhu na vīthiṃ jānāti?	And how does a monk not know the trail?
Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t truly understand the noble eightfold path.
Evaṃ kho, bhikkhave, bhikkhu na vīthiṃ jānāti. (8)	That’s how a monk doesn’t know the trail.
Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti?	And how is a monk not skilled in pastures?
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t truly understand the four kinds of rememberfulness meditation.
Evaṃ kho, bhikkhave, bhikkhu na gocarakusalo hoti. (9)	That’s how a monk is not skilled in pastures.
Kathañca, bhikkhave, bhikkhu anavasesadohī hoti?	And how does a monk milk dry?
Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya.	It’s when a monk is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick. But they don’t know moderation in accepting.
Evaṃ kho, bhikkhave, bhikkhu anavasesadohī hoti. (10)	That’s how a monk milks dry.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te na atirekapūjāya pūjetā hoti?	And how does a monk not show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha?
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, na mettaṃ vacīkammaṃ … na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca.	It’s when a monk doesn’t consistently treat senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.
Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, na te atirekapūjāya pūjetā hoti. (11)	That’s how a monk doesn’t show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	A monk with these eleven qualities can’t achieve growth, improvement, or maturity in this Dharma and training.
Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with eleven factors can maintain and expand a herd of cattle.
Katamehi ekādasahi?	What eleven?
Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti—	It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows when they’re satisfied, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to the bulls who are fathers and leaders of the herd.
imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with these eleven factors can maintain and expand a herd of cattle.
Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	In the same way, a monk with eleven qualities can achieve growth, improvement, and maturity in this Dharma and training.
Katamehi ekādasahi?	What eleven?
Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.	It’s when a monk knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.
Kathañca, bhikkhave, bhikkhu rūpaññū hoti?	And how does a monk know form?
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti yathābhūtaṃ pajānāti.	It’s when a monk truly understands that all form is the four primary elements, or form derived from the four primary elements.
Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti. (1)	That’s how a monk knows form.
Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti?	And how is a monk skilled in characteristics?
Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ pajānāti.	It’s when a monk understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds.
Evaṃ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti. (2)	That’s how a monk is skilled in characteristics.
Kathañca, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti?	And how does a monk pick out flies’ eggs?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Evaṃ kho, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti. (3)	That’s how a monk picks out flies’ eggs.
Kathañca, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti?	And how does a monk dress wounds?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī;	When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;	When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Evaṃ kho, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti. (4)	That’s how a monk dresses wounds.
Kathañca, bhikkhave, bhikkhu dhūmaṃ kattā hoti?	And how does a monk smoke out pests?
Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti.	It’s when a monk teaches others the Dhamma in detail as they learned and memorized it.
Evaṃ kho, bhikkhave, bhikkhu dhūmaṃ kattā hoti. (5)	That’s how a monk smokes out pests.
Kathañca, bhikkhave, bhikkhu titthaṃ jānāti?	And how does a monk know the ford?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:	It’s when from time to time a monk goes up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and asks them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti?	‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.	Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Evaṃ kho, bhikkhave, bhikkhu titthaṃ jānāti. (6)	That’s how a monk knows the ford.
Kathañca, bhikkhave, bhikkhu pītaṃ jānāti?	And how does a monk know satisfaction?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	It’s when a monk, when The Dharma and training proclaimed by the Realized One are being taught, finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Evaṃ kho, bhikkhave, bhikkhu pītaṃ jānāti. (7)	That’s how a monk knows satisfaction.
Kathañca, bhikkhave, bhikkhu vīthiṃ jānāti?	And how does a monk know the trail?
Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ pajānāti.	It’s when a monk truly understands the noble eightfold path.
Evaṃ kho, bhikkhave, bhikkhu vīthiṃ jānāti. (8)	That’s how a monk knows the trail.
Kathañca, bhikkhave, bhikkhu gocarakusalo hoti?	And how is a monk skilled in pastures?
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ pajānāti.	It’s when a monk truly understands the four kinds of rememberfulness meditation.
Evaṃ kho, bhikkhave, bhikkhu gocarakusalo hoti. (9)	That’s how a monk is skilled in pastures.
Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti?	And how does a monk not milk dry?
Idha, bhikkhave, bhikkhu saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi.	It’s when a monk is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick.
Tatra bhikkhu mattaṃ jānāti paṭiggahaṇāya.	And that monk knows moderation in accepting.
Evaṃ kho, bhikkhave, bhikkhu sāvasesadohī hoti. (10)	That’s how a monk doesn’t milk dry.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti?	And how does a monk show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha?

Idha, bhikkhave, bhikkhu ye te therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, mettaṃ vacīkammaṃ … mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca.	It’s when a monk consistently treats senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.
Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti. (11)	That’s how a monk shows extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitun”ti.	A monk with these eleven qualities can achieve growth, improvement, or maturity in this Dharma and training.”

❧

AN 11.18 Paṭhamasamādhi: undistractible-lucidity (1st)

18. Paṭhamasamādhisutta	18. undistractible-lucidity (1st)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	And then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Siyā, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	“It could be, monks.”
“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“But how could this be?”
“Idha, bhikkhave, bhikkhu evaṃsaññī hoti:	“It’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

AN 11.19 Dutiyasamādhi: undistractible-lucidity (2nd)

19. Dutiyasamādhisutta	19. undistractible-lucidity (2nd)
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Siyā nu kho, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa … pe … na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, monks, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Siyā, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	“A monk could gain such a state of undistractible-lucidity.”
“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“But how could this be?”
“Idha, bhikkhave, bhikkhu evaṃsaññī hoti:	“It’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

AN 11.20 Tatiyasamādhi: undistractible-lucidity (3rd)

20. Tatiyasamādhisutta	20. undistractible-lucidity (3rd)
Atha kho sambahulā bhikkhū yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu.	And then several monks went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side and said to him:
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, reverend, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Siyā, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	“It could be, reverends.”
“Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“But how could this be?”
“Idha, āvuso, bhikkhu evaṃsaññī hoti:	“It’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

AN 11.21 Catutthasamādhi: undistractible-lucidity (4th)

21. Catutthasamādhisutta	21. undistractible-lucidity (4th)
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, reverends, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.	“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho.	May Venerable Sāriputta himself please clarify the meaning of this.
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.	The monks will listen and remember it.”
“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.	“Then listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Yes, friend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Siyā, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	“A monk could gain such a state of undistractible-lucidity.”
“Yathā kathaṃ panāvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“But how could this be?”
“Idha, āvuso, bhikkhu evaṃsaññī hoti:	“It’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
Aṅguttara Nikāya 11	Numbered Discourses 11
Paṭhamapaṇṇāsaka	The First Fifty

❧

§ – AN 11 vagga 3 Sāmañña: Similarity

3. Sāmaññavagga	3. Similarity
AN 11.22–29	22–29
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	“monks, a cowherd with eleven factors can’t maintain and expand a herd of cattle.
Katamehi ekādasahi?	What eleven?
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti—	It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know when they’re satisfied, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd.
imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with these eleven factors can’t maintain and expand a herd of cattle.
Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo cakkhusmiṃ aniccānupassī viharituṃ… pe…	In the same way, a monk with eleven qualities can’t meditate observing impermanence in the eye …
abhabbo cakkhusmiṃ dukkhānupassī viharituṃ…	suffering …
abhabbo cakkhusmiṃ anattānupassī viharituṃ…	not-self …
abhabbo cakkhusmiṃ khayānupassī viharituṃ…	ending …
abhabbo cakkhusmiṃ vayānupassī viharituṃ…	vanishing …
abhabbo cakkhusmiṃ virāgānupassī viharituṃ…	fading away …
abhabbo cakkhusmiṃ nirodhānupassī viharituṃ…	cessation …
abhabbo cakkhusmiṃ paṭinissaggānupassī viharituṃ”.	letting go …”
AN 11.30–69	30–69
…	…
Sotasmiṃ…	“… ear …
ghānasmiṃ…	nose …
jivhāya…	tongue …
kāyasmiṃ…	body …
manasmiṃ…	mind …”
.	.
AN 11.70–117	70–117
…	…
Rūpesu…	“… sights …
saddesu…	sounds …
gandhesu…	smells …
rasesu…	tastes …
phoṭṭhabbesu…	touches …
dhammesu…	thoughts …”
.	.
AN 11.118–165	118–165
…	…
Cakkhuviññāṇe…	“… eye consciousness …
sotaviññāṇe…	ear consciousness …
ghānaviññāṇe…	nose consciousness …
jivhāviññāṇe…	tongue consciousness …
kāyaviññāṇe…	body consciousness …
manoviññāṇe…	mind consciousness.”
.	.
AN 11.166–213	166–213
…	…
Cakkhusamphasse…	“… eye contact …
sotasamphasse…	ear contact …
ghānasamphasse…	nose contact …
jivhāsamphasse…	tongue contact …
kāyasamphasse…	body contact …
manosamphasse…	mind contact.”
.	.
AN 11.214–261	214–261
…	…
Cakkhusamphassajāya vedanāya…	“… feeling born of eye contact …
sotasamphassajāya vedanāya…	feeling born of ear contact …
ghānasamphassajāya vedanāya…	feeling born of nose contact …
jivhāsamphassajāya vedanāya…	feeling born of tongue contact …
kāyasamphassajāya vedanāya…	feeling born of body contact …
manosamphassajāya vedanāya…	feeling born of mind contact.”
.	.
AN 11.262–309	262–309
…	…
Rūpasaññāya…	“… perception of sights …
saddasaññāya…	perception of sounds …
gandhasaññāya…	perception of smells …
rasasaññāya…	perception of tastes …
phoṭṭhabbasaññāya…	perception of touches …
dhammasaññāya… .	perception of thoughts.”
AN 11.310–357	310–357
…	…
Rūpasañcetanāya…	“… intention regarding sights …
saddasañcetanāya…	intention regarding sounds …
gandhasañcetanāya…	intention regarding smells …
rasasañcetanāya…	intention regarding tastes …
phoṭṭhabbasañcetanāya…	intention regarding touches …
dhammasañcetanāya…	intention regarding thoughts.”
.	.
Aṅguttara Nikāya 11	Numbered Discourses 11
Paṭhamapaṇṇāsaka	The First Fifty

❧

§ – AN 11 vagga 4 Rāgapeyyāla: Abbreviated Texts Beginning with Greed

4. Rāgapeyyālavagga	4. Abbreviated Texts Beginning with Greed
AN 11.992–1151	992–1151
“Dosassa…	“Of hate …
pe…	…
mohassa…	delusion …
kodhassa…	anger …
upanāhassa…	hostility …
makkhassa…	offensiveness …
paḷāsassa…	contempt …
issāya…	envy …
macchariyassa…	stinginess …
māyāya…	deceitfulness …
sāṭheyyassa…	deviousness …
thambhassa…	obstinacy …
sārambhassa…	aggression …
mānassa…	conceit …
atimānassa…	arrogance …
madassa…	vanity …
pamādassa abhiññāya…	for insight into negligence …
pe…	…
pariññāya…	complete understanding …
parikkhayāya…	complete ending …
pahānāya…	giving up …
khayāya…	ending …
vayāya…	vanishing …
virāgāya…	fading away …
nirodhāya…	cessation …
cāgāya…	giving away …
paṭinissaggāya ime ekādasa dhammā bhāvetabbā”ti.	For the letting go of negligence, these eleven things should be developed.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Ekādasakanipātapāḷi niṭṭhitā.	The Book of the Elevens is finished.
Aṅguttaranikāyo samatto.	The Numbered Discourses is completed.

❧

Aṅguttara Nikāya (AN)

Numbered collection (of suttas)

AN 1 EkakanipātaThe Book of the Ones

§ – Rūpādi-vagga: Sights, etc.: AN 1.1-

AN 1.1 (nothing occupies man’s mind like sight of a woman)

AN 1.2 (...sound of a woman)

AN 1.3 (...scent of a woman)

AN 1.4 (...taste of a woman)

AN 1.5 (...touch of a woman)

AN 1.6 (...sight of a man)

AN 1.7 (...sound of a man)

AN 1.8 (...scent of a man)

AN 1.9 (...taste of a man)

AN 1.10 (...touch of a man)

§ – Nīvaraṇa-p-pahāna-vagga: Giving Up the Hindrances: AN 1.11-

AN 1.11 (subha-nimitta sign of beauty → kāma‍)

AN 1.12

AN 1.13

AN 1.14

AN 1.15

AN 1.16

AN 1.17

AN 1.18

AN 1.19

AN 1.20

§ – A-kammaniya-vagga: not-useful: AN 1.21-

AN 1.21

AN 1.22

AN 1.23

AN 1.24

AN 1.25

AN 1.26

AN 1.27

AN 1.28

AN 1.29

AN 1.30

§ – A-danta-vagga: Un-tamed: AN 1.31-

AN 1.31

AN 1.32

AN 1.33

AN 1.34

AN 1.35

AN 1.36

AN 1.37

AN 1.38

AN 1.39

AN 1.40

§ – Paṇihitaaccha-vagga: A Spike: AN 1.41-

AN 1.41

AN 1.42

AN 1.43

AN 1.44

AN 1.45

AN 1.46

AN 1.47

AN 1.48

AN 1.49

AN 1.50

§ – Accharāsaṅghāta-vagga: Fingersnap: AN 1.51-

AN 1.51

AN 1.52

AN 1.53 (cultivate metta for fingersnap of jhāna)

AN 1.54 (develop metta for fingersnap of jhāna)

AN 1.55 (pay attention to metta for fingersnap of jhāna)

AN 1.56

AN 1.57

AN 1.58

AN 1.59

AN 1.60

§ – Vīriy-ārambhādi-vagga: Arousing Energy: AN 1.61-

AN 1.61

AN 1.62

AN 1.63

AN 1.64

AN 1.65

AN 1.66

AN 1.67

AN 1.68

AN 1.69

AN 1.70

AN 1 Ekakanipāta
The Book of the Ones